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Books on the topic 'Happiness and Morality'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Morality of happiness. Oxford: Oxford University Press, 1995.

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2

The morality of happiness. New York: Oxford University Press, 1993.

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3

Annas, Julia. The morality of happiness. New York: Oxford University Press, 1995.

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4

Almeder, Robert F. Human happiness and morality: A brief introduction to ethics. Amherst, N.Y: Prometheus Books, 2000.

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5

Haidt, Jonathan. The happiness hypothesis: Finding modern truth in ancient wisdom. New York, USA: Basic Books, 2005.

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6

Thomas. On law, morality, and politics. Indianapolis: Hackett, 1988.

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7

Thomas. On law, morality, and politics. 2nd ed. Indianapolis: Hackett Pub., 2002.

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8

Happiness, Morality, and Freedom. BRILL, 2014.

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9

Stewart-Kroeker, Sarah. Beauty, Morality, and the Promise of Happiness. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198804994.003.0005.

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This chapter takes up the themes of Chapter 3—loving beauty’s formative power—in a dialogue with contemporary philosophers Alexander Nehamas and Elaine Scarry, as well as with (to a lesser extent) Iris Murdoch. It explores the nature of love, beauty, and morality through a dialogue across historical–contemporary, theological–philosophical lines. A number of prominent modern criticisms of Augustine focus on a fundamental feature of his thought: that everything in human life is ordered towards the promise of heavenly happiness. This chapter shows some of the resources Augustine offers contemporary discussions of aesthetics by arguing that the way he links beauty and morality accounts for the ethical demands of love elicited by attraction to beauty.

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10

Speciesism Painism And Happiness A Morality For The Twentyfirst Century. Imprint Academic, 2011.

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11

Kim, Scott. Morality, identity, and happiness: An essay on the Kantian moral life. 1993.

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12

Haidt, Jonathan. The Happiness Hypothesis: Finding Modern Truth in Ancient Wisdom. Basic Books, 2006.

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13

J, Robinson William. Sex, Love And Morality: A Rational Code Of Sexual Ethics Based Upon The Highest Principle Of Morality, The Principle Of Human Happiness. Kessinger Publishing, LLC, 2007.

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14

Haidt, Jonathan. Happiness Hypothesis: Finding Modern Truth in Ancient Wisdom...Why the Meaningful Life is Closer Than You Think. Coach Series, 2007.

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15

Crisp, Roger. Sacrifice Regained. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198840473.001.0001.

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Does being virtuous make you happy? This book examines the answers to this ancient question provided by the so-called ‘British Moralists’, from about 1650 for the next two hundred years. This involves elucidating their views on happiness (self-interest, or well-being) and on virtue (or morality), in order to bring out the relation of each to the other. Themes ran through many of these writers: psychological egoism, evaluative hedonism, and—after Thomas Hobbes—the acceptance of self-standing moral reasons. But there are exceptions, and even those taking the standard views adopt them for very different reasons and express them in various ways. As the ancients tended to believe that virtue and happiness largely, perhaps entirely, coincide, so these modern authors are inclined to accept posthumous reward and punishment. Both positions sit uneasily with the common-sense idea that a person can truly sacrifice their own good for the sake of morality or for others, and the book shows that David Hume—a hedonist whose ethics made no appeal to the afterlife—was the first major British moralist to allow for, indeed to recommend, such self-sacrifice. Morality and well-being of course remain central to modern ethics, and this book demonstrates how much there is to learn from this remarkable group of philosophers.

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16

Realize Your Life: What I've Learned Through Doing Psychotherapy and Through Life About Happiness/Fulfillment, Personal Responsibility, Relationships, Spirituality, Morality, Anger and Humor. CreateSpace Independent Publishing Platform, 2013.

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17

Prick. What in the World is Going On?: A self help book that reveals the criteria of happiness derived from knowing the facts of morality. AuthorHouse, 2006.

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18

Crisp, Roger. Richard Price on Virtue. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198817277.003.0015.

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This essay examines the position on virtue taken by the Welsh dissenting minister and philosopher Richard Price in his A Review of the Principal Questions in Morals, first published in 1758. Price speaks broadly of the ‘obligations of virtue’, seeing virtue as in effect equivalent to morality, obligation, or what is morally right; so an examination of his views on virtue will engage with his first-order or normative ethics as a whole. The essay reconstructs Price’s views on the nature and origin of virtue, virtue and the happiness of the agent, moral motivation, the role of the affections, consequentialism, and the unity of virtue. This reconstruction is compared with Terry Irwin’s interpretation and assessment of Price in The Development of Ethics.

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19

Moriarty, Michael. Pascal: Reasoning and Belief. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198849117.001.0001.

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The book is a study of Pascal’s defence of Christian belief in the Pensées. It aims to expound, and in places to criticize, what it argues (drawing on existing scholarship about the history of the text) is a coherent and original apologetic strategy. It sets out the basic philosophical and theological presuppositions of his project, drawing the distinction between convictions attained by reason and those inspired by God-given faith. It sets out his view of the contradictions within human nature, between the ‘wretchedness’ (our inability to live the life of reason, to attain secure and durable happiness) and the ‘greatness’ (the power of thought, manifested in the very awareness of our wretchedness). His mind–body dualism and his mechanistic conception of non-human animals are discussed. Pascal invokes the biblical story of the Fall and the doctrine of original sin as the only credible explanation of these contradictions. His analysis of human occupations as powered by the twin desire to escape from painful thoughts and to gratify one’s vanity is subjected to critical examination, as is his conception of the self and self-love. Pascal argues that, just as Christianity propounds the only explanation for the human condition, so it offers the only kind of happiness that would satisfy our deepest longings. He thus argues that we have an interest in investigating its truth-claims as rooted in the Bible and in history. The closing chapters discuss his view of Christian morality and the famous ‘wager’ argument for opting in favour of Christian belief.

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20

Stewart-Kroeker, Sarah. Pilgrimage as Moral and Aesthetic Formation in Augustine’s Thought. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198804994.001.0001.

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Augustine’s dominant image for the human life is peregrinatio, which signifies at once a journey to the homeland—a pilgrimage—and the condition of exile from the homeland. For Augustine, all human beings are, in the earthly life, exiles from their true homeland: heaven. Only some become pilgrims seeking a way back to the heavenly homeland, a return mediated by the incarnate Christ. Becoming a pilgrim begins with attraction to beauty. The return journey therefore involves formation, both moral and aesthetic, in loving rightly. This image has occasioned a lot of angst in ethical thought in the last century or so. Augustine’s vision of Christian life as a pilgrimage, his critics allege, casts a pall of groaning and longing over this life in favor of happiness in the next. Augustine’s eschatological orientation robs the world of beauty and ethics of urgency. In this book, Stewart-Kroeker sets out to elaborate Augustine’s understanding of moral and aesthetic formation via the pilgrimage image, which she argues reflects a Christological continuity between the earthly journey and the eschatological home that unites love of God and neighbor. From the human desire for beauty to the embodied practice of Christian sacraments, Stewart-Kroeker reveals the integrity of Augustine’s vision of moral and aesthetic formation, which is essentially the ordering of love. Along the way, Stewart-Kroeker develops an Augustinian account of the relationship between beauty and morality.

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21

Curzer, Howard. Aristotle and Moral Virtue. Edited by Nancy E. Snow. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199385195.013.14.

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Aristotle explains what virtues are in some detail. They are dispositions to choose good actions and passions, informed by moral knowledge of several sorts, and motivated both by a desire for characteristic goods and by a desire to perform virtuous acts for their own sake. Each virtue governs a different sphere of human life, but all virtues are conducive to happiness. Aristotle maintains that virtuous acts lie in a mean relative to the situation. I sketch Aristotle’s account of virtue, and briefly answer some questions raised by his list of virtues. Aristotle asserts that virtue is acquired through habituation and teaching. Its acquisition presupposes natural aptitude as well as certain goods of fortune. Although Aristotle addresses the questions of how virtuous actions are identified, how they are related to morally right actions, and how his ethics is grounded, I argue that he does not provide clear answers.

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22

Badhwar, Neera K., and E. M. Dadlez. Love and Friendship. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190689414.003.0002.

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Emma is a novel about the centrality of love and friendship to its heroine’s happiness. Emma’s friendship with Mr. Knightley illustrates Aristotle’s conception of the highest kind of friendship: a friendship of virtuous people who share their lives through conversation and joint activities. Critics who disagree with this claim misunderstand either Emma’s character or Aristotle’s conception of virtue. Some critics reject the Aristotelian-Austenian conception of a good friendship on the grounds that a good friendship is often in conflict with moral and epistemic virtue. Good friends are, and ought to be, epistemically biased, and willing to do immoral things for their friends’ sake. But while there may be moral dilemmas in which whatever one does is wrong, it is only in the friendships of bad or “morally casual” people that there is frequent conflict between friendship and moral and epistemic virtue. Such conflict is not inherent in the nature of friendship.

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23

Battin, Margaret P. Goodbye, Thomas. Edited by Stuart J. Youngner and Robert M. Arnold. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199974412.013.24.

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This chapter, following the format of Thomas Aquinas’s repudiation of suicide inSumma Theologiae, reviews the three central arguments against physician-assisted suicide: (1) suicide is killing and thus violates universal human moral standards against killing; (2) if physician-assisted suicide becomes legal, it could corrupt physicians’ integrity; and (3) the risk of abuse. It responds to each argument, claiming that none is strong enough to defeat the central case for legalization, tacit recognition, and social acceptance of physician aid in dying. It then offers two basic grounds for holding that physician aid-in-dying is morally permissible: (1) the basic principle of liberty, also called freedom or self-determination (limited by the harm principle), a central principle of a free society; and (2) the right to avoid suffering and pain, grounded in the right to the pursuit of happiness—interpreted as entailing the right to try to avoid unhappiness, including suffering and pain.

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24

Aristotle, Aristotle, Jonathan Barnes, Anthony Kenny, Jonathan Barnes, and Anthony Kenny. Aristotle's Ethics. Edited by Jonathan Barnes and Anthony Kenny. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691158464.001.0001.

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Aristotle's moral philosophy is a pillar of Western ethical thought. It bequeathed to the world an emphasis on virtues and vices, happiness as well-being or a life well lived, and rationally motivated action as a mean between extremes. Its influence was felt well beyond antiquity into the Middle Ages, particularly through the writings of St. Thomas Aquinas. In the past century, with the rise of virtue theory in moral philosophy, Aristotle's ethics has been revived as a source of insight and interest. While most attention has traditionally focused on Aristotle's famous Nicomachean Ethics, there are several other works written by or attributed to Aristotle that illuminate his ethics: the Eudemian Ethics, the Magna Moralia, and Virtues and Vices. This book brings together all four of these important texts, in thoroughly revised versions of the translations found in the authoritative complete works universally recognized as the standard English edition. Edited and introduced by two of the world's leading scholars of ancient philosophy, this is an essential volume for anyone interested in the ethical thought of one of the most important philosophers in the Western tradition.

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25

Coccia, Emanuele. Goods. Translated by Marissa Gemma. Fordham University Press, 2018. http://dx.doi.org/10.5422/fordham/9780823280223.001.0001.

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Objects are all around us—and images of objects, advertisements for objects. Things are no longer merely purely physical or economic entities: within the visual economy of advertising, they are inescapably moral. Any object, regardless of its nature, can for at least a moment aspire to be “good,” can become not only an object of value but also a complex of possible happiness, a moral source of perfection for any one of us. This book argues that our relation to things is what makes us human. It shows how objects become the medium through which a city enunciates its ethos, making an ethical life available to those who live among them. Humans have revealed themselves as organisms that are ethically inseparable from the very things they produce, exchange, and desire. The alienation commodities cause and express is moral rather than economic or social; we need our own products not just to survive biologically or to improve the physical conditions of our existence, but to live morally. Ultimately, this book offers a rethinking of the power of images. Through images, we already live another form of political life, which has very little to do with the one invented and formalized by the legal tradition. All we need to do is to recognize it. Advertising and fashion are just the primitive, sometimes grotesque, but ultimately irrepressible prefiguration of the new politics to come.

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26

Miller, William Ian. Outrageous Fortune. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197530689.001.0001.

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The book is a drolly pessimistic and vaguely misanthropic account that gives it a unity of voice, of view, and of several interlaced themes: the scarcity of good, that most of happiness comes in the morally questionable form of Schadenfreude, or is experienced mostly as relief that some expected bad thing did not materialize. It deals extensively with those tinges of ominousness that accompany good luck, and the related widespread belief, or feeling in the gut, that people’s mere desires and wishes provoke the gods to thwart their wishes. Are good things subject to a law of conservation, so that they must always be paid for and sum out at just about zero or less? Why is there no scarcity, in contrast, in the economy of evil? Certain topics the author can never seem to avoid make encores: revenge and getting even, paying back what one owes, competitiveness, humiliation, and disgust with human embodiment. These large themes will be spiced with particular attention to killing messengers bearing both good and bad tidings, the decline of everything (including the author’s mind and body), an occasional eye-gouging, until people face what it means to eat at the table of one’s lord as a historical and religious matter from texts ranging from the Bible to medieval matter, right up to issues of the narcissistic present.

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