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Singer suggests that people who take an ethical approach to life often avoid the trap of meaninglessness, finding a deeper satisfaction in what they are doing than those people whose goals are narrower and more self-centered. He spells out what he means by an ethical approach to life and shows that it can bring about significant and far-reaching changes to one’s life. How Are We to Live? explores the way in which standard contemporary assumptions about human nature and self-interest have led to a world that is fraught with social and environmental problems. Singer asks whether selfishness is in our genes and concludes that we do not have to accept the bleak view of human nature sometimes believed to be inevitable, given our evolutionary origins.
Due to the current revolution in brain research the search for the a oemoral braina became a serious endeavour. Nowadays, neural circuits that are indispensable for moral and social behaviour are discovered and the brains of psychopaths and criminals – the classical anti-heroes of morality – are scanned with curiosity, even enthusiasm. How revolutionary this current research might be, the quest for a localisable ethical centre or moral organ is far from new. The moral brain was a recurrent theme in the works of neuroscientists during the 19th and 20th century. From the phrenology era to the encephalitis pandemic in the 1920s a wide range of European and American scientists (neurologists, psychiatrists, anthropologists and criminologists) speculated about and discussed the location of a moral sense in the human cortex. Encouraged by medical discoveries and concerned by terrifying phenomena like crime or a oemoral insanitya (psychopathy) even renowned and outstanding neurologists, including Moritz Benedikt, Paul Flechsig, Arthur Van Gehuchten, Oskar Vogt or Constantin von Monakow, had the nerve to make their speculations public. This book presents the first overview of believers and disbelievers in a cerebral seat of human morality, their positions and arguments and offers an explanation for these historical attempts to localise our moral sense, in spite of the massive disapproving commentary launched by colleagues.
Conceived originally as a serious presentation of the development of philosophy for Catholic seminary students, Frederick Copleston’s nine-volumeA History Of Philosophyhas journeyed far beyond the modest purpose of its author to universal acclaim as the best history of philosophy in English. Copleston, an Oxford Jesuit of immense erudition who once tangled with A.J. Ayer in a fabled debate about the existence of God and the possibility of metaphysics, knew that seminary students were fed a woefully inadequate diet of theses and proofs, and that their familiarity with most of history’s great thinkers was reduced to simplistic caricatures. Copleston set out to redress the wrong by writing a complete history of Western Philosophy, one crackling with incident and intellectual excitement – and one that gives full place to each thinker, presenting his thought in a beautifully rounded manner and showing his links to those who went before and to those who came after him.
ما از اخلاق چه انتظاری داریم؟ این سوال شاید تاحدودی برای عموم مردم و یا متخصصان این رشته قابل پاسخ باشد؛ اینکه خوب بودن را به ما بیاموزد و در تنظیم روابط فردی م...
جشن کتاب تهران به ایستگاه سی و یکم رسیده است. حال و احوال نشر کتاب خوب نیست و باید فرهنگدوستان را به خرید و هدیه دادن کتاب ترغیب نمود. خانه اخلاقپژوهان جوان ب...
بنیاد کتابهای اخلاق اسلامی عمدتا پالایش جان از آلودگیها و آراستن آن به زیباییها است. اندیشه محوری این قبیل کتابها آن است که انسان فعلی آنی نیست که باید باشد...
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