Many of our wisest policy-makers, activists, scientists, and philosophers agree that the only problem with empathy is that we don’t have enough of it.Nothing could be farther from the truth, argues Yale researcher Paul Bloom. In AGAINST EMPATHY, Bloom reveals empathy to be one of the leading motivators of inequality and immorality in society. Far from helping us to improve the lives of others, empathy is a capricious and irrational emotion that appeals to our narrow prejudices. It muddles our judgment and, ironically, often leads to cruelty. We are at our best when we are smart enough not to rely on it, but to draw instead upon a more distanced compassion.Basing his argument on groundbreaking scientific findings, Bloom makes the case that some of the worst decisions made by individuals and nations—who to give money to, when to go to war, how to respond to climate change, and who to imprison—are too often motivated by honest, yet misplaced, emotions. With precision and wit, he demonstrates how empathy distorts our judgment in every aspect of our lives, from philanthropy and charity to the justice system; from medical care and education to parenting and marriage. Without empathy, Bloom insists, our decisions would be clearer, fairer, and—yes—ultimately more moral.Brilliantly argued, urgent and humane, AGAINST EMPATHY shows us that, when it comes to both major policy decisions and the choices we make in our everyday lives, limiting our impulse toward empathy is often the most compassionate choice we can make.

    While the Meditations were composed to provide personal consolation and encouragement, Marcus Aurelius also created one of the greatest of all works of philosophy: a timeless collection that has been consulted and admired by statesmen, thinkers and readers throughout the centuries.

    As a moral philosopher, Joyce is interested in whether any implications follow from this hypothesis. Might the fact that the human brain has been biologically prepared by natural selection to engage in moral judgment serve in some sense to vindicate this way of thinking -- staving off the threat of moral skepticism, or even undergirding some version of moral realism? Or if morality has an adaptive explanation in genetic terms -- if it is, as Joyce writes, "just something that helped our ancestors make more babies" -- might such an explanation actually undermine morality's central role in our lives? He carefully examines both the evolutionary "vindication of morality" and the evolutionary "debunking of morality," considering the skeptical view more seriously than have others who have treated the subject.Interdisciplinary and combining the latest results from the empirical sciences with philosophical discussion, The Evolution of Morality is one of the few books in this area written from the perspective of moral philosophy. Concise and without technical jargon, the arguments are rigorous but accessible to readers from different academic backgrounds. Joyce discusses complex issues in plain language while advocating subtle and sometimes radical views. The Evolution of Morality lays the philosophical foundations for further research into the biological understanding of human morality.

    These were the concerns of Socrates, who spent his days in the ancient Athenian marketplace asking awkward questions, disconcerting the people he met by showing them how little they genuinely understood. This engaging book introduces the great thinkers in Western philosophy and explores their most compelling ideas about the world and how best to live in it.In forty brief chapters, Nigel Warburton guides us on a chronological tour of the major ideas in the history of philosophy. He provides interesting and often quirky stories of the lives and deaths of thought-provoking philosophers from Socrates, who chose to die by hemlock poisoning rather than live on without the freedom to think for himself, to Peter Singer, who asks the disquieting philosophical and ethical questions that haunt our own times.Warburton not only makes philosophy accessible, he offers inspiration to think, argue, reason, and ask in the tradition of Socrates. A Little History of Philosophy presents the grand sweep of humanity's search for philosophical understanding and invites all to join in the discussion.

    Annas argues that exercising a virtue involves practical reasoning of a kind which can illuminatingly be compared to the kind of reasoning we find in someone exercising a practical skill. Rather than asking at the start how virtues relate to rules, principles, maximizing, or a final end, we should look at the way in which the acquisition and exercise of virtue can be seen to be in many ways like the acquisition and exercise of more mundane activities, such as farming, building or playing the piano. This helps us to see virtue as part of an agent's happiness or flourishing, and as constituting (wholly, or in part) that happiness. We are offered a better understanding of the relation between virtue as an ideal and virtue in everyday life, and the relation between being virtuous and doing the right thing.

    John Heil introduces and discusses the major topics in succinct, user-friendly, self-contained chapters:* Cartesian dualism* Descartes's legacy* non-Cartesian dualism* behaviorism* the identity theory* functionalism* the representational theory of mind* qualia* radical interpretation* the intentional stance* eliminativism* property dualism* mind and metaphysics* the mind's place in natureThis revised and updated edition includes expanded chapters on eliminativism, qualia, and the representational theory of mind, and an entirely new chapter on property dualism. There are annotated suggestions for further reading at the end of each chapter, updated to include recent material and internet resources.

    In The Ego Tunnel, philosopher Thomas Metzinger claims otherwise: No such thing as a self exists. The conscious self is the content of a model created by our brain—an internal image, but one we cannot experience as an image. Everything we experience is “a virtual self in a virtual reality.”But if the self is not “real,” why and how did it evolve? How does the brain construct it? Do we still have souls, free will, personal autonomy, or moral accountability? In a time when the science of cognition is becoming as controversial as evolution, The Ego Tunnel provides a stunningly original take on the mystery of the mind.

    Oneself as Another, the clearest account of his "philosophical ethics," substantiates this position and lays the groundwork for a metaphysics of morals.Focusing on the concept of personal identity, Ricoeur develops a hermeneutics of the self that charts its epistemological path and ontological status.

    But there is much, much more in this work. Paul Grice himself has carefully arranged and framed the sequence of essays to emphasize not a certain set of ideas but a habit of mind, a style of philosophizing.Grice has, to be sure, provided philosophy with crucial ideas. His account of speaker-meaning is the standard that others use to define their own minor divergences or future elaborations. His discussion of conversational implicatures has given philosophers an important tool for the investigation of all sorts of problems; it has also laid the foundation for a great deal of work by other philosophers and linguists about presupposition. His metaphysical defense of absolute values is starting to be considered the beginning of a new phase in philosophy. This is a vital book for all who are interested in Anglo-American philosophy.

    Recently, Agamben has begun to direct his thinking to the constitution of the social and to some concrete, ethico-political conclusions concerning the state of society today, and the place of the individual within it.In Homo Sacer, Agamben aims to connect the problem of pure possibility, potentiality, and power with the problem of political and social ethics in a context where the latter has lost its previous religious, metaphysical, and cultural grounding. Taking his cue from Foucault’s fragmentary analysis of biopolitics, Agamben probes with great breadth, intensity, and acuteness the covert or implicit presence of an idea of biopolitics in the history of traditional political theory. He argues that from the earliest treatises of political theory, notably in Aristotle’s notion of man as a political animal, and throughout the history of Western thinking about sovereignty (whether of the king or the state), a notion of sovereignty as power over “life” is implicit.The reason it remains merely implicit has to do, according to Agamben, with the way the sacred, or the idea of sacrality, becomes indissociable from the idea of sovereignty. Drawing upon Carl Schmitt’s idea of the sovereign’s status as the exception to the rules he safeguards, and on anthropological research that reveals the close interlinking of the sacred and the taboo, Agamben defines the sacred person as one who can be killed and yet not sacrificed—a paradox he sees as operative in the status of the modern individual living in a system that exerts control over the collective “naked life” of all individuals.

    discussions at Tusculum (V)- 2. on duties (Ii) --3. Laelius: On Friendship --4. on the orator (I) --5. the dream of Scipio--Appendices: --1. the philosophical works of Cicero --2. the rhetorical works of Cicero --3. principal Dates --4. some books about Cicero.

    Many prominent writers have acknowledged its influence on their work; students of intellectual history consider it a landmark; and the generation born after World War II considers Buber one of its prophets. Buber's main proposition is that we may address existence in two ways: (1) that of the "I" toward an "It," toward an object that is separate in itself, which we either use or experience; (2) that of the "I" toward "Thou," in which we move into existence in a relationship without bounds. One of the major themes of the book is that human life finds its meaningfulness in relationships. All of our relationships, Buber contends, bring us ultimately into relationship with God, who is the Eternal Thou.The need for a new English translation had been felt for many years. The old version was marred by many inaccuracies and misunderstandings, and its recurrent use of the archaic "thou" was seriously misleading. Professor Walter Kaufmann, a distinguished writer and philosopher in his own right who was close to Buber, retranslated the work at the request of Buber's family. He added a wealth of informative footnotes to clarify obscurities and bring the reader closer to the original and wrote an extensive prologue that opened up new perspectives on the book and on Buber's thought. This volume provided a new basis for all subsequent discussions of Buber.

    Opening with a concise introduction to the history of the problem of free will--andits place in the history of philosophy--the book then turns to contemporary debates and theories about free will, determinism, and related subjects like moral responsibility, coercion, compulsion, autonomy, agency, rationality, freedom, and more. Classical compatibilist and new compatibilisttheories of free will are considered along with the latest incompatibilist or libertarian theories and the most recent skeptical challenges to free will. Separate chapters are devoted to the relation of free will to moral responsibility and ethics; to modern science; and to religious questions aboutpredestination, divine foreknowledge, and human freedom. Numerous down-to-earth examples and challenging thought experiments enliven the text. The book is an ideal addition to introduction to philosophy, metaphysics, and free will courses.

    Most psychologists study horizontal processes like memory and information flow; Fodor postulates a vertical and modular psychological organization underlying biologically coherent behaviors. This view of mental architecture is consistent with the historical tradition of faculty psychology while integrating a computational approach to mental processes. One of the most notable aspects of Fodor's work is that it articulates features not only of speculative cognitive architectures but also of current research in artificial intelligence.

    Why do skeptical and relativistic arguments have such power in the contemporary intellectual world? Why do they have that power in the humanities but not in the sciences? Why has a significant portion of the political Left - the same Left that traditionally promoted reason, science, equality for all, and optimism - now switched to themes of anti-reason, anti-science, double standards, and cynicism? Explaining Postmodernism is intellectual history with a polemical twist, providing fresh insights into the debates underlying the furor over political correctness, multiculturalism, and the future of liberal democracy.