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Książki na temat „Eudaemonics”

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Autor: Grafiati

Data publikacji: 27 lipca 2024

Data aktualizacji: 29 lipca 2024

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1

Bass, Thomas A. The eudaemonic pie. New York: Vintage Books, 1986.

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2

Kidner, Michael. Michael Kidner: W poszukiwaniu eudajmonii = a search for Eudaemonia. Łódź: Muzeum Sztuki w Łodzi, Galeria "Księży Młyn", 1993.

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3

Jin, Ling. Xun zhao Beiji guang de xing fu =: Eudaemonism in Lapland. Xianggang: Zhi chu ban she, 2013.

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4

Rothman, Juliet Cassuto. An examination of Aristotle's concept of eudaemonia in consideration of its potential for use in the life-support decision-making process in terminal illness. Ann Arbor, MI: University Microfilms International, 1991.

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5

Biggs, Christie. Kundalini Yoga and Eudaemonics. Leathers Publishing, 2006.

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6

Bass, Thomas A. Eudaemonic Pie. Open Road Integrated Media, Inc., 2017.

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7

What We Owe the Future. Oneworld, 2022.

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8

What We Owe the Future. Basic Books, 2022.

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9

MacAskill, William. What We Owe the Future: A Million-Year View. Oneworld Publications, 2022.

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10

MacAskill, William. What We Owe the Future: A Million-Year View. Oneworld Publications, 2022.

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11

What We Owe the Future. New York, USA: Basic Books, 2022.

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12

What We Owe the Future. Basic Books, 2023.

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13

Hyde, Michael. Eudaemonia. Independently Published, 2019.

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14

The eudaemonic pie. Boston: Houghton Mifflin, 1985.

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15

Bass, Thomas A. The Eudaemonic Pie. Penguin (Non-Classics), 1992.

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16

The Eudaemonic Pie. Penguin (Non-Classics), 1992.

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17

The Eudaemonic Pie. Backinprint.com, 2000.

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18

Blankenship, Donald. Eudaemonist Society. Independently Published, 2020.

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19

Hough, Elliot Tyler. Prismatic Eudaemonia. Tablo Publishing, 2021.

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20

Hough, Elliot Tyler. Prismatic Eudaemonia. Tablo Publishing, 2021.

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21

Grenberg, Jeanine M. Kant's Deontological Eudaemonism. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192864383.001.0001.

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Abstract This book defends the idea that Kant’s virtue theory is best understood as a system of eudaemonism, indeed, as a distinctive form of eudaemonism that makes it preferable to other forms of it: a system of what this book calls Deontological Eudaemonism. In Deontological Eudaemonism, one achieves happiness both rationally conceived (as non-felt pleasure in the virtually unimpeded harmonious activity of one’s will and choice) and empirically conceived (as pleasurable fulfillment of one’s desires) only via authentic commitment to and fulfillment of what is demanded of all rational beings: making persons as such one’s end in all things. To tell this story of Deontological Eudaemonism, this book first, in Part I, defends the notion that Kant’s deontological approach to ethics is simultaneously (and, indeed, foundationally and most basically) teleological. Then, in Part II, it shows that the realization of an aptitude for the virtuous fulfillment of one’s obligatory ends provides the solid basis for simultaneous realization of happiness, both rationally and empirically conceived. Along the way, the book argues both that Kant’s notion of happiness rationally conceived is essentially identical to Aristotle’s conception of happiness as unimpeded activity, and that his notion of happiness empirically conceived is best realized via an unwavering commitment to the fulfillment of one’s obligatory ends.

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22

Kamtekar, Rachana. Psychological Eudaemonism and Explanation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198798446.003.0007.

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Chapter 6 argues that for Plato, psychological eudaemonism’s potential to explain actions and agents is limited, and, in the case where the agent’s beliefs are false, both rife with moral hazard and in need of supplementation. Republic X’s criticism of poetry describes the ethical dangers of seeing things from another’s point of view when that point of view is populated by false beliefs about good and bad; these dangers also arise for explanations of actions based on false beliefs about value. A passage in the Phaedo usually taken to derive an account of teleological explanation from the assumption of psychological eudaemonism only says that in the case of intelligent agency the agent’s judgements of goodness explain her actions—from which it does not follow that in the case of unintelligent agency, an agent’s false judgements would also explain her actions. Intelligence explains actions not because beliefs explain, but because goodness does.

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23

Pask, Eleanor Grace. CARING: THE CHANGING ESSENCE OF NURSING (EUDAEMONIA). 1991.

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24

Aristotle's eudaemonia, terminal illness, and the question of life support. New York: P. Lang, 1993.

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25

Yoga, bhoga, and ardhanariswara: Individuality, eudaemonism, and gender in South Asian Tantra. New Delhi: Routledge, 2008.

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26

Touchstone, Kathleen. Freedom, Eudaemonia, and Risk: An Inquiry into the Ethics of Risk-Taking. Rowman & Littlefield Publishers, Incorporated, 2020.

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27

Touchstone, Kathleen. Freedom, Eudaemonia, and Risk: An Inquiry into the Ethics of Risk-Taking. Lexington Books/Fortress Academic, 2020.

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28

Bass, Thomas A. Eudaemonic Pie: The Bizarre True Story of How a Band of Physicists and Computer Wizards Took on Las Vegas. Open Road Integrated Media, Inc., 2016.

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29

Newberry, Michael. Pandora's Box and Other Essays: Postmortem on Postmodern Art and the Spirit of Eudaemonia That Will Replace It. Independently Published, 2022.

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30

Stewart, Abigail J., i Alyssa N. Zucker. “Who is Tossing Whom into the Current”?: A Social Justice Perspective on Gender and Well-Being. Redaktor Phillip L. Hammack. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199938735.013.19.

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Psychologists tend to focus on individual difference factors when examining why some people flourish and others suffer from physical or psychological health problems. This chapter argues that women’s well-being is profoundly influenced by social structures (policies, laws, cultural practices) that infringe on their human rights. These structures create damaging social conditions, encompassing several forms of discrimination (such as workplace harassment and incivilities, and sexual and self-objectification) that may occur in overt or subtle ways. Such discrimination limits women’s abilities to achieve well-being and positive enjoyment of life (life satisfaction and “eudaemonic well-being”). Women’s gendered experiences of discrimination are shaped by the other social identities they hold (e.g., race, class, sexual orientation), further complicating the discrimination-health relationship. Framing such gendered discrimination as a violation of women’s human rights will help psychologists and policy makers argue that discrimination is a social justice issue and identify practices that eliminate mistreatment at its roots.

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31

Kamtekar, Rachana. Why is Wrongdoing Unwilling? Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198798446.003.0004.

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Chapter 3 argues that Socrates’ claim ‘no one does wrong willingly’ is based not on psychological eudaemonism, but on the thesis that human nature seeks, and so we engage in purposive action in order to secure, our real good. Plato’s arguments for this thesis adopt and develop two sophistic ideas: (i) it is our nature to desire and pursue our real good, and (ii) that which we do or undergo contrary to our natural desires and pursuits we do or undergo unwillingly (akôn). The Gorgias uses (ii) to distinguish willingness and unwillingness in the case of instrumental actions; Socrates maintains that wrongdoing is unwilling because we undertake unjust actions for the sake of the happiness we naturally desire, but doing unjust things makes us unhappy. Across the dialogues, contrariety to our conative pro-attitude towards our actual good is what makes something (action, experience, character-state) unwilling.

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32

Kamtekar, Rachana. The Divided Soul. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198798446.003.0005.

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Chapter 4 argues that Plato’s accounts of soul-division in Republic and Timaeus establish that there are in our soul multiple and potentially conflicting sources of motivation that are equally part of our nature. Plato sometimes treats these sources of motivation as themselves agent-like subjects of beliefs and desires, each capable of generating action on its own, and sometimes gives them personae, as pursuers of the good under some conception of the good (wisdom, honour, or bodily pleasure), for two reasons. First, by doing so he can (a) give psychological eudaemonist explanations of each of our actions while allowing that we sometimes act contrary to our reasoned judgements, and (b) explain how we come to have the characters we do, using the political model of a faction seizing power and establishing a new constitution. Second, it enables evaluating our psychological attitudes when we are not in a position to assess their contents.

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