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Livros sobre o tema "Morale existentialiste"

Autor: Grafiati

Publicado: 21 de dezembro de 2024

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1

Pedersen, Hans, e Megan Altman, eds. Horizons of Authenticity in Phenomenology, Existentialism, and Moral Psychology. Dordrecht: Springer Netherlands, 2015. http://dx.doi.org/10.1007/978-94-017-9442-8.

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2

Privalov, Nikolay. The philosophy of the economy. Moral Economics. ru: INFRA-M Academic Publishing LLC., 2024. http://dx.doi.org/10.12737/1946203.

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The textbook systematically combines topical issues of methodological and philosophical foundations of economics, taking into account the achievements of classical political economy, the German historical school, institutionalism and non-economic disciplines (history, political science, sociology, cybernetics, biology, psychology, law, etc.). The main methodological principles of interdisciplinary communication are consistency, focus on achieving social balance and morality. The instruments of scientific research are adapted to the cultural traditions of Russia by taking into account the institutional factors affecting the economy. Russian Russian cosmism The concept of philosophy of economy presented in the textbook (philosophy of the third way, or moral and religious neo-institutionalism) is in line with the tradition of Russian existentialism (Russian cosmism). The traditions of the university textbook are complemented by elements of monographic research, in particular, on the creation of a new model of man — the "traditional man" (homo traditium). The paper attempts to return to the roots of classical economic theories — the works of ancient Greek authors, A. Smith, A. Marshall and others, who combined their scientific methodological principles with morality and other non-traditional disciplines for modern economic theory, for example biology. Meets the requirements of the federal state educational standards of higher education of the latest generation. It is intended for students studying economics and anyone interested in the problems of the modern economy and Russia's place in world geopolitics.

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3

1940-, Knopp Peter, e Wroblewsky Vincent von 1939-, eds. Carnets Jean-Paul Sartre: Eine Moral in Situation. Frankfurt am Main: P. Lang, 2008.

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4

Inc, ebrary, ed. The affirmation of life: Nietzsche on overcoming nihilism. Cambridge, MA: Harvard University Press, 2008.

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5

May, Larry. Sharing responsibility. Chicago: University of Chicago Press, 1992.

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6

May, Larry. Sharing responsibility. Chicago: University of Chicago Press, 1992.

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7

Golomb, Jacob. Abir ha-emunah o gibor ha-kefirah?: Ḥipuśe ha-otenṭiyut me-Ḳirḳgor ʻad Ḳami. Yerushalayim: Shoḳen, 1999.

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8

1941-, Ahlbäck Tore, ed. Passion för rosor =: Palava rakkaus ruusuihin. Åbo: Åbo Akademis förlag, 2006.

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9

Rudolf, Boehm. Topik. Dordrecht: Kluwer Academic, 2002.

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10

Rudolf, Boehm. Topik. Dordrecht: Kluwer Academic, 2002.

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11

de, Beauvoir Simone. The ethics of ambiguity. Secaucus, N.Y: Carol Publishing Group, 1994.

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12

de, Beauvoir Simone. The ethics of ambiguity. New York, NY: Carol Pub. Group, 1991.

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13

Prinz, Jesse. Moral Sedimentation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190460723.003.0006.

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Jesse Prinz begins this chapter by noting that existentialism is often regarded as a philosophy of radical freedom—leading existentialists emphasized the human capacity for choice and self-creation. At the same time, a countercurrent in existentialist thought calls freedom into question. This countercurrent draws attention to the ways in which behavior is determined by forces outside of our control. This is especially vivid in the moral domain. Borrowing a term from phenomenology, Prinz calls this phenomenon “sedimentation.” After tracing the idea of sedimentation and related concepts in existentialist thought, with special emphasis on the moral domain, Prinz argues that recent work in neuroscience, psychology, and other social sciences add support to the thesis that we are vulnerable to sedimentation. He concludes by considering various tactics against sedimentation that have been proposed, arguing that some of the more prominent historical tactics are problematic, while also pointing to some alternatives.

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14

Webber, Jonathan. The Future of Existentialism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198735908.003.0011.

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This chapter argues that existentialism, as this book has articulated it, has the potential to make significant contributions to moral thought, philosophy of mind, social psychology, and psychotherapy, and that sophisticated engagements with these areas of inquiry should in turn refine existentialism. The existentialist theory of project sedimentation is an important perspective on the development of personal character, the socialization of the individual, the role of endorsement in mental life, the origins of unendorsed biases and stereotypes, and the social problems and psychic distress that these can cause. The eudaimonist and moral arguments for authenticity are significant contributions to contemporary philosophical inquiry into the grounding of moral and more generally normative value. The chapter closes with a brief sketch of some implications of this existentialism for reading and writing.

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15

Daigle, Christine. Existentialist Thinkers And Ethics. McGill-Queen's University Press, 2006.

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16

Daigle, Christine. Existentialist Thinkers and Ethics. McGill-Queen's University Press, 2006.

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17

Caruso, Gregg, e Owen Flanagan, eds. Neuroexistentialism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190460723.001.0001.

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Existentialism is a concern about the foundation of meaning, morals, and purpose. Existentialisms arise when some foundation for these elements of being is under assault. In the past, first-wave existentialism concerned the increasingly apparent inability of religion and religious tradition to provide such a foundation, as typified in the writings of Kierkegaard, Dostoevsky, and Nietzsche. Second-wave existentialism, personified philosophically by Sartre, Camus, and de Beauvoir, developed in response to the inability of an overly optimistic Enlightenment vision of reason and the common good to provide such a foundation. There is a third-wave existentialism, a new existentialism, developing in response to advances in the neurosciences that threaten the last vestiges of an immaterial soul or self. With the increasing explanatory and therapeutic power of neuroscience, the mind no longer stands apart from the world to serve as a foundation of meaning. This produces foundational anxiety. This collection of new essays explores the anxiety caused by this third-wave existentialism and some responses to it. It brings together some of the world’s leading philosophers, neuroscientists, cognitive scientists, and legal scholars to tackle our neuroexistentialist predicament and explore what the mind sciences can tell us about morality, love, emotion, autonomy, consciousness, selfhood, free will, moral responsibility, law, the nature of criminal punishment, meaning in life, and purpose.

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18

Flanagan, Owen, e Gregg D. Caruso. Neuroexistentialism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190460723.003.0001.

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Neuroexistentialism is a recent expression of existential anxiety over the nature of persons. Unlike previous existentialisms, neuroexistentialism is not caused by a problem with ecclesiastical authority, as was the existentialism represented by Kierkegaard, Dostoevsky, and Nietzsche, nor by the shock of coming face to face with the moral horror of nation state actors and their citizens, as in the mid-century existentialism of Sartre and Camus. Rather, neuroexistentialism is caused by the rise of the scientific authority of the human sciences and a resultant clash between the scientific and the humanistic image of persons. Flanagan and Caruso explain what neuroexistentialism is and how it is related to two earlier existentialisms and they spell out how neuroexistentialism makes particularly vivid the clash between the humanistic and the scientific image of persons. They conclude by providing a brief summary of the chapters to follow.

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19

Monstre. Paris: Luneau Ascot éditeurs, 1986.

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20

French existentialist fiction: Changing moral perspectives. London: Croom Helm, 1986.

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21

French existentialist fiction: Changing moral perspectives. Totowa, N.J: Barnes & Noble, 1986.

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22

Parallel Philosophies of Sartre and Nietzsche: Ethics, Ontology and the Self. Bloomsbury Publishing Plc, 2022.

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23

Parallel Philosophies of Sartre and Nietzsche: Ethics, Ontology and the Self. Bloomsbury Academic & Professional, 2023.

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24

Thompson, Neil. Existentialism and Social Work. Taylor & Francis Group, 2017.

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25

Thompson, Neil. Existentialism and Social Work. Taylor & Francis Group, 2017.

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26

Existentialism and Romantic Love. Palgrave Macmillan, 2015.

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27

Webber, Jonathan. Rethinking Existentialism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198735908.001.0001.

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Rethinking Existentialism argues that the core of existentialism is the theory that Simone de Beauvoir and Jean-Paul Sartre described when they popularized the term in 1945: the ethical theory that we ought to treat human freedom as intrinsically valuable and the foundation of all other value. The book argues that Beauvoir and Sartre disagreed over the structure of this freedom in 1943 but that Sartre came to accept Beauvoir’s view by 1952, that Frantz Fanon’s first book should also be classified as a canonical work of existentialism, and that Beauvoir’s argument for a moral imperative of authenticity is a firmer ground for existentialism’s ethical claim than any of the eudaimonist arguments offered by Fanon and Sartre. It develops its arguments through critical contrasts with Albert Camus, Sigmund Freud, and Maurice Merleau-Ponty. The book concludes by sketching contributions that this analysis of existentialism can make to contemporary philosophy, psychology, and psychotherapy.

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28

Existentialism and social work. Aldershot, Hants, England: Avebury, 1992.

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29

Hanson, Jeffrey, e Sharon Krishek, eds. Kierkegaard's <I>The Sickness Unto Death</I>. Cambridge University Press, 2022. http://dx.doi.org/10.1017/9781108883832.

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The Sickness unto Death (1849) is commonly regarded as one of Kierkegaard's most important works – but also as one of his most difficult texts to understand. It is a meditation on Christian existentialist themes including sin, despair, religious faith and its redemptive power, and the relation and difference between physical and spiritual death. This volume of new essays guides readers through the philosophical and theological significance of the work, while clarifying the complicated ideas that Kierkegaard develops. Some of the essays focus closely on particular themes, others attempt to elucidate the text as a whole, and yet others examine it in relation to other philosophical views. Bringing together these diverse approaches, the volume offers a comprehensive understanding of this pivotal work. It will be of interest to those studying Kierkegaard as well as existentialism, religious philosophy, and moral psychology.

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30

Cleary, S. Existentialism and Romantic Love. Palgrave Macmillan Limited, 2015.

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31

Cleary, S. Existentialism and Romantic Love. Palgrave Macmillan Limited, 2015.

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32

Dell'Eva, Gloria. Salto Mortale: Deklinationen des Glaubens Bei Kierkegaard. de Gruyter GmbH, Walter, 2020.

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33

Dell'Eva, Gloria. Salto Mortale: Deklinationen des Glaubens Bei Kierkegaard. De Gruyter, Inc., 2020.

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34

Dell'Eva, Gloria. Salto Mortale: Deklinationen des Glaubens Bei Kierkegaard. de Gruyter GmbH, Walter, 2020.

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35

Gallagher, Shaun, Ben Morgan e Naomi Rokotnitz. Relational Authenticity. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190460723.003.0008.

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In Chapter 8, the authors explore the notion of relational authenticity, arguing that to understand existential authenticity we must not return to the individuality celebrated by classical existentialism nor look for a reductionist explanation in terms of neuronal patterns or mental representations that would simply opt for a more severe methodological individualism and a conception of authenticity confined to proper brain processes. Rather, they propose, we should look for a fuller picture of authenticity in what they call the “4Es”—the embodied, embedded, enactive, and extended conception of mind. They argue that one requires the 4Es to maintain the 4Ms—mind, meaning, morals, and modality—in the face of reductionistic tendencies in neurophilosophy. The 4E approach, they contend, gives due consideration to the importance of the brain, taken as part of the brain-body-environment system, incorporating neuroscience and integrating phenomenological-existentialist conceptions that emphasize embodiment and the social environment.

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36

Existentialism and Social Work. Taylor & Francis Group, 2017.

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37

Pereboom, Derk, e Gregg D. Caruso. Hard-Incompatibilist Existentialism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190460723.003.0011.

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Derk Pereboom and Gregg Caruso’s chapter on hard-incompatibilist existentialism explores the practical and existential implications of free will skepticism, focusing on punishment, morality, and meaning in life. They consider two different routes to free will skepticism: the route that denies the causal efficacy of the types of willing required for free will, which receives impetus from pioneering work in neuroscience, and the route that does not deny the causal efficacy of the will but instead claims that, whether deterministic or indeterministic, it does not achieve the level of control to count as free will. They argue that while there are compelling objections to the first route, the second remains intact and that free will skepticism allows for adequate ways of responding to criminal behavior—in particular, incapacitation, rehabilitation, and alternation of relevant social conditions—and that these methods are both morally justified and sufficient for good social policy.

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38

Flanagan, Owen, e Gregg Caruso. Neuroexistentialism: Meaning, Morals, and Purpose in the Age of Neuroscience. Oxford University Press, Incorporated, 2018.

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39

de, Beauvoir Simone. Pour une morale de l'ambiguïté. Gallimard, 2003.

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40

Golomb, Jacob. In Search of Authenticity: Existentialism from Kierkegaard to Camus. Taylor & Francis Group, 2012.

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41

Golomb, Jacob. In Search of Authenticity: Existentialism from Kierkegaard to Camus. Taylor & Francis Group, 2012.

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42

Cox, Harvey, 1929- writer of introduction, ed. The courage to be. 2014.

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43

Pedersen, Hans, e Megan Altman. Horizons of Authenticity in Phenomenology, Existentialism, and Moral Psychology: Essays in Honor of Charles Guignon. Ingramcontent, 2016.

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44

Pedersen, Hans, e Megan Altman. Horizons of Authenticity in Phenomenology, Existentialism, and Moral Psychology: Essays in Honor of Charles Guignon. Ingramcontent, 2014.

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45

Pedersen, Hans, e Megan Altman. Horizons of Authenticity in Phenomenology, Existentialism, and Moral Psychology: Essays in Honor of Charles Guignon. Springer London, Limited, 2014.

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46

Webber, Jonathan. Why Meursault is an Outsider. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198735908.003.0002.

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This chapter presents an original analysis of The Outsider (also known as The Stranger), the novel Albert Camus published in 1942, as a meditation on absurdity and moral value that contains the seeds of the moral and political philosophy that Camus published in The Rebel in 1952, which Sartre famously responded to by accusing Camus of abandoning his philosophical principles. The chapter argues that The Outsider is profoundly opposed to existentialism, since it implies a natural human tendency to have genuinely other-regarding emotions. It is because Meursault lacks this aspect of human nature that he speaks and behaves in the disconnected, disinterested, depersonalized ways that define him as a narrator and as a character. Meursault comes to realize, by the end of the tale, that moral value is grounded in precisely this natural human fraternity that he himself lacks.

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47

Webber, Jonathan. The Imperative of Authenticity. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198735908.003.0010.

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This chapter articulates Simone de Beauvoir’s argument for a categorical imperative of authenticity, presented across her short book Pyrrhus and Cineas and so far overlooked in existential and moral philosophy. The argument aims to derive this imperative from the very structure of human being itself. It begins from a premise that, according to existentialism, everyone must accept. This is the premise that some ends are valuable. It aims to derive from this, by a sequence of logical entailments, the conclusion that the structure of human agency is objectively valuable. If we must accept the opening premise and if the logical reasoning is sound, then it is imperative that we accept the conclusion. If successful, this argument establishes a categorical imperative that both grounds moral constraints on behaviour and establishes that our enterprises within those constraints are not absurd.

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48

Das Dynamische in der Moral: Zur Aktualität der Existentialethik Karl Rahners. St. Ottilien: EOS Verlag, 1990.

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49

Róna, Peter. Words, Objects and Events in Economics: The Making of Economic Theory. Springer Nature, 2021.

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50

Zsolnai, László, Peter Róna e Agnieszka Wincewicz-Price. Words, Objects and Events in Economics: The Making of Economic Theory. Springer International Publishing AG, 2020.

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