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Journal articles on the topic 'Human flourishing'

Author: Grafiati
Published: 4 June 2021
Last updated: 10 March 2023

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1

Modic, Mary Beth. "Human Flourishing." Journal for Nurses in Professional Development 32, no. 5 (2016): 271–73. http://dx.doi.org/10.1097/nnd.0000000000000291.

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Marie Linhart, Jean. "Mathematics for Human Flourishing." College Mathematics Journal 52, no. 1 (January 1, 2021): 59–63. http://dx.doi.org/10.1080/07468342.2020.1848202.

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Clark, Thomas J. "Mathematics for Human Flourishing." International Journal of Christianity & Education 25, no. 2 (February 17, 2021): 248–49. http://dx.doi.org/10.1177/2056997121994494.

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Tan, Seow Hon. "Surrogacy and human flourishing." Journal of Legal Philosophy 45, no. 1 (November 18, 2020): 49–79. http://dx.doi.org/10.4337/jlp.2020.01.03.

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Opposition to legalizing surrogacy often involves the argument that it commodifies or objectifies women and children. When surrogacy involves consenting parties claiming to benefit from the transaction, commodification- or objectification-based arguments seem unpersuasive. This article argues that new natural law theory offers an alternative case against legalizing surrogacy based on the violation of basic goods of human flourishing, a notion which unpacks afresh what is really at stake in the commodification/objectification arguments. Exploring the new natural law approach through John Finnis’s theory, this article suggests that the new natural law case against surrogacy hinges on the link between childbirth and raising children, which turns out to be the major bone of contention in the surrogacy debate. The establishment of the link turns on answers to empirical questions as to what is in the best interests of the child, as well as on contested notions of motherhood, raising questions of a philosophical or normative nature. This article elucidates for policy makers and legislators the precise issues they must face squarely in order to determine whether to legalize or prohibit surrogacy arrangements.
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Alexander, Nathan N. "Mathematics for Human Flourishing." Math Horizons 28, no. 4 (April 19, 2021): 29. http://dx.doi.org/10.1080/10724117.2021.1885951.

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Marco Perles, Ginés. "Desire and Human Flourishing." Revista interdisciplinar de Teoría Mimética. Xiphias Gladius, no. 4 (October 28, 2021): 106–8. http://dx.doi.org/10.32466/eufv-xg.2021.4.700.106-108.

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Hamilton, Christopher. "Virtue and Human Flourishing." Cogito 12, no. 1 (1998): 71–76. http://dx.doi.org/10.5840/cogito199812123.

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Banda, C. "Ubuntu as human flourishing?" STJ | Stellenbosch Theological Journal 5, no. 3 (January 20, 2020): 203–28. http://dx.doi.org/10.17570/stj.2019.v5n3.a10.

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From a Christian anthropological perspective, the article seeks to answer the question: what does ubuntu mean when analysed from the anthropocentric nature of African traditional religions (ATR)? This leads to another question: how does the ATR informed meaning of ubuntu challenge Christian anthropology in Africa in the light of the prevailing context of human suffering and poverty? These related questions are answered by critiquing the common tendency in modern scholarship on ubuntu of linking the concept with the Nguni proverb umuntu ngumuntu ngabantu. A plea is made that ubuntu should instead be interpreted according to the anthropocentric nature of ATR that leads to an existential view of ubuntu as human flourishing. The article concludes by looking at how Christianity in Africa should develop an anthropological perspective that promotes human flourishing by enabling African human agency and enhancing a holistic engagement of the socioeconomic and political factors that hinder human flourishing on the continent.
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Oatley, Keith. "Emotions and Human Flourishing." Cognition and Emotion 11, no. 3 (June 1997): 307–30. http://dx.doi.org/10.1080/026999397379944.

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Hinchliffe, Geoffrey. "Work and Human Flourishing." Educational Philosophy and Theory 36, no. 5 (January 2004): 535–47. http://dx.doi.org/10.1111/j.1469-5812.2004.089_1.x.

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Boaler, Jo. "Mathematics for Human Flourishing." American Mathematical Monthly 127, no. 9 (October 20, 2020): 861–64. http://dx.doi.org/10.1080/00029890.2020.1807791.

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Francis Edward Su. "Mathematics for Human Flourishing." American Mathematical Monthly 124, no. 6 (2017): 483. http://dx.doi.org/10.4169/amer.math.monthly.124.6.483.

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13

Gómez-Lobo, Alfonso. "Happiness And “Human Flourishing”." Health Affairs 27, no. 3 (May 2008): 895. http://dx.doi.org/10.1377/hlthaff.27.3.895.

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14

Kleinig, John, and Nicholas G. Evans. "Human Flourishing, Human Dignity, and Human Rights." Law and Philosophy 32, no. 5 (September 24, 2012): 539–64. http://dx.doi.org/10.1007/s10982-012-9153-2.

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15

Durden-Myers, Elizabeth J., Margaret E. Whitehead, and Niek Pot. "Physical Literacy and Human Flourishing." Journal of Teaching in Physical Education 37, no. 3 (July 1, 2018): 308–11. http://dx.doi.org/10.1123/jtpe.2018-0132.

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This article explores the relationship between physical literacy and human flourishing. Understanding the contribution physical literacy may have in nurturing human flourishing extends the philosophical rationale and importance of physical literacy in relation to maximizing human potential. This article proposes that the concept of physical literacy is being embraced worldwide, in part due to the contribution physical literacy may make in nurturing human flourishing. Therefore, this article discusses the relationship between physical literacy and human flourishing in detail, unveiling what value this connection may hold in promoting physical literacy as an element integral in enhancing quality of life. Aspects of human flourishing are presented and examined alongside physical literacy. Synergies between physical literacy and human flourishing are not hard to find, and this gives credence to the growing adoption of physical literacy as a valuable human capability.
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Do, Ellen Yi-Luen. "A flourishing field." Interactions 22, no. 1 (January 8, 2015): 56–59. http://dx.doi.org/10.1145/2694475.

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17

Rasmussen, Douglas B. "Human Flourishing and the Appeal to Human Nature." Social Philosophy and Policy 16, no. 1 (1999): 1–43. http://dx.doi.org/10.1017/s0265052500002235.

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If “perfectionism” in ethics refers to those normative theories that treat the fulfillment or realization of human nature as central to an account of both goodness and moral obligation, in what sense is “human flourishing” a perfectionist notion? How much of what we take “human flourishing” to signify is the result of our understanding of human nature? Is the content of this concept simply read off an examination of our nature? Is there no place for diversity and individuality? Is the belief that the content of such a normative concept can be determined by an appeal to human nature merely the result of epistemological naiveté? What is the exact character of the connection between human flourishing and human nature?These questions are the ultimate concern of this essay, but to appreciate the answers that will be offered it is necessary to understand what is meant by “human flourishing.” “Human flourishing” is a relatively recent term in ethics. It seems to have developed in the last two decades because the traditional translation of the Greek term eudaimonia as “happiness” failed to communicate clearly that eudaimonia was an objective good, not merely a subjective good.
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Alexander, Gregory S. "Can Human Flourishing Be Liberal?" Canadian Journal of Law & Jurisprudence 32, no. 1 (February 2019): 235–47. http://dx.doi.org/10.1017/cjlj.2019.10.

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The renewed interest in virtue ethics raises again a persistent question, namely, the relationship between the virtue ethics theory and liberalism as a political philosophy. Virtue ethicists focus on the good—i.e., human flourishing—and debate what constitutes that good. This focus creates a problem for liberals who are rights-oriented, which is the dominant form of contemporary liberalism.The recent and timely book by Menachem Mautner, Human Flourishing, Liberal Theory, and the Arts, reminds us, however, that liberalism comes in many stripes. There is no one liberalism. Rather, there are many liberalisms. I discuss three aspects of Mautner’s remarkable and important book: first, his conception of human flourishing and its relationship to liberalism; second, his argument that a liberal political order committed to human flourishing ought to promote the arts; and third, his argument that the liberalism of flourishing is better able than neutralist liberalism to compete with religion in providing what Mautner calls “Big Meaning.”
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19

Sorrell, Jeanne M. "Promoting Human Flourishing in Aging." Journal of Psychosocial Nursing and Mental Health Services 55, no. 10 (October 1, 2017): 27–30. http://dx.doi.org/10.3928/02793695-20170919-03.

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Vertin, Michael. "Human Flourishing after 9/11." Method: Journal of Lonergan Studies 23, no. 2 (2005): 211–44. http://dx.doi.org/10.5840/method20052325.

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Clark, Charles M. A., and Aleksandr V. Gevorkyan. "Artificial Intelligence and Human Flourishing." American Journal of Economics and Sociology 79, no. 4 (September 2020): 1307–44. http://dx.doi.org/10.1111/ajes.12356.

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22

Bunkers, Sandra Schmidt. "A Focus on Human Flourishing." Nursing Science Quarterly 23, no. 4 (September 24, 2010): 290–95. http://dx.doi.org/10.1177/0894318410380258.

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23

Arneson, Richard J. "Human Flourishing Versus Desire Satisfaction." Social Philosophy and Policy 16, no. 1 (1999): 113–42. http://dx.doi.org/10.1017/s0265052500002272.

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What is the good for human persons? If I am trying to lead the best possible life I could lead, not the morally best life, but the life that is best for me, what exactly am I seeking?This phrasing of the question I will be pursuing may sound tendentious, so some explanation is needed. What is good for one person, we ordinarily suppose, can conflict with what is good for other persons and with what is required by morality. A prudent person seeks her own good efficiently; she selects the best available means to her good. If we call the value that a person seeks when she is being prudent “prudential value,” then an alternative rendering of the question to be addressed in this essay is “What is prudential value?” We can also say that an individual flourishes or has a life high in well-being when her life is high in prudential value. Of course, these common-sense appearances that the good for an individual, the good for other persons, and the requirements of morality often are in conflict might be deceiving. For all that I have said here, the correct theory of individual good might yield the result that sacrificing oneself for the sake of other people or for the sake of a morally worthy cause can never occur, because helping others and being moral always maximize one's own good. But this would be the surprising result of a theory, not something we should presuppose at the start of inquiry. When a friend has a baby and I express a conventional wish that the child have a good life, I mean a life that is good for the child, not a life that merely helps others or merely respects the constraints of morality. After all, a life that is altruistic and perfectly moral, we suppose, could be a life that is pure hell for the person who lives it—a succession of horrible headaches marked by no achievements or attainments of anything worthwhile and ending in agonizing death at a young age. So the question remains, what constitutes a life that is good for the person who is living it?
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Pogge, Thomas W. "Human Flourishing and Universal Justice." Social Philosophy and Policy 16, no. 1 (1999): 333–61. http://dx.doi.org/10.1017/s0265052500002351.

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The question of what constitutes human flourishing elicits an extraordinary variety of responses, which suggests that there are not merely differences of opinion at work, but also different understandings of the question itself. So it may help to introduce some clarity into the question before starting work on one answer to it.
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25

Townshend, Tim G. "Urban design and human flourishing." Journal of Urban Design 25, no. 2 (February 24, 2020): 181–85. http://dx.doi.org/10.1080/13574809.2020.1727732.

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26

VanderWeele, Tyler J. "Religious Communities and Human Flourishing." Current Directions in Psychological Science 26, no. 5 (October 2017): 476–81. http://dx.doi.org/10.1177/0963721417721526.

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Participation in religious services is associated with numerous aspects of human flourishing, including happiness and life satisfaction, mental and physical health, meaning and purpose, character and virtue, and close social relationships. Evidence for the effects of religious communities on these flourishing outcomes now comes from rigorous longitudinal study designs with extensive confounding control. The associations with flourishing are much stronger for communal religious participation than for spiritual-religious identity or for private practices. While the social support is an important mechanism relating religion to health, this only explains a small portion of the associations. Numerous other mechanisms appear to be operative as well. It may be the confluence of the religious values and practices, reinforced by social ties and norms, that give religious communities their powerful effects on so many aspects of human flourishing.
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27

Henrekson, Magnus. "Entrepreneurship, innovation, and human flourishing." Small Business Economics 43, no. 3 (February 23, 2014): 511–28. http://dx.doi.org/10.1007/s11187-014-9551-y.

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28

Bednar, Jenna. "Governance for Human Social Flourishing." Daedalus 152, no. 1 (2023): 31–45. http://dx.doi.org/10.1162/daed_a_01958.

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Abstract Government has become something that happens to us in service of the economy rather than a vehicle driven by us to realize what we can achieve together. To save the planet and live meaningful lives, we need to start seeing one another not as competitors but as collaborators working toward shared interests. In this essay, I propose a framework for human social flourishing to foster a public policy that rebuilds our connections and care for one another. It is based on four pillars-dignity, community, beauty, and sustainability-and emphasizes not just inclusiveness but participation, and highlights the importance of policy-making at the local level in the rebuilding of prosocial norms.
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29

Hwang, Eun Young. "Augustine and Xunzi on Human Dignity and Human Rights: The Worth of Being Human and Its Entitlement to Institutional Measures for Protecting the Access to Human Flourishing." Religions 11, no. 5 (May 22, 2020): 264. http://dx.doi.org/10.3390/rel11050264.

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While some human rights theorists suggest that the universalistic project of human rights can be consistent only with an individualistic conception of dignity aligned with liberal regimes, there have also been some voices of discontent raised from Christian and Confucian thinkers in favor of incompatibility. I refer to the universalistic position of approaching cross-cultural human rights by focusing on Pogge’s contextualistic universalism and Joas’ universalistic emphasis on the sacredness of person. I show how it is possible to ground the religious foundation of human dignity on self-transcendence (Joas) and the institutional foundation on the capacity for the pursuit of a worthwhile life as flourishing (Pogge). This idea of dignity grounds human rights as the entitlement to institutional measures for securing the access to basic goods for human flourishing (Pogge). When reinterpreting Augustine and Xunzi in light of human dignity and human rights, I tackle two questions, following Pogge and Joas. First, I reinterpret Augustine and Xunzi by showing how human dignity rests on the relative worth of pursuing one’s flourishing distinct from animals and the absolute worth of pursuing flourishing open for self-transcendence, which also entails different ranges of social conceptions of flourishing. I also tackle how this sense of dignity leads to the entitlement to institutional measures for protecting the access to basic goods for human flourishing as the issue of human rights.
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30

Schooling, Jennifer, Mark Enzer, and Didem Gurdur Broo. "Flourishing systems: re-envisioning infrastructure as a platform for human flourishing." Proceedings of the Institution of Civil Engineers - Smart Infrastructure and Construction 173, no. 1 (March 1, 2020): 166–74. http://dx.doi.org/10.1680/jsmic.20.00023.

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31

VanderWeele, Tyler J. "On the promotion of human flourishing." Proceedings of the National Academy of Sciences 114, no. 31 (July 13, 2017): 8148–56. http://dx.doi.org/10.1073/pnas.1702996114.

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Many empirical studies throughout the social and biomedical sciences focus only on very narrow outcomes such as income, or a single specific disease state, or a measure of positive affect. Human well-being or flourishing, however, consists in a much broader range of states and outcomes, certainly including mental and physical health, but also encompassing happiness and life satisfaction, meaning and purpose, character and virtue, and close social relationships. The empirical literature from longitudinal, experimental, and quasiexperimental studies is reviewed in attempt to identify major determinants of human flourishing, broadly conceived. Measures of human flourishing are proposed. Discussion is given to the implications of a broader conception of human flourishing, and of the research reviewed, for policy, and for future research in the biomedical and social sciences.
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32

Eberl, Jason T. "Disability, Enhancement, and Flourishing." Journal of Medicine and Philosophy: A Forum for Bioethics and Philosophy of Medicine 47, no. 5 (October 1, 2022): 597–611. http://dx.doi.org/10.1093/jmp/jhac018.

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Abstract Recent debate among bioethicists concerns the potential to enhance human beings’ physical or cognitive capacities by means of genetic, pharmacological, cybernetic, or surgical interventions. Between “transhumanists,” who argue for unreserved enhancement of human capabilities, and “bioconservatives,” who warn against any non-therapeutic manipulation of humanity’s natural condition, lie those who support limited forms of enhancement for the sake of individual and collective human flourishing. Many scholars representing these views also share a concern over the status and interests of human beings with various types of cognitive and physical disabilities, some of which may be ameliorable by enhancement interventions. The question addressed in this paper is whether valuing the enhancement of human capabilities may be reconciled with valuing the existence and phenomenological experiences of human beings with various disabilities. Can we value enhanced capabilities without disvaluing those whose capabilities fall below a defined threshold of “normal function”? Furthermore, if certain forms of disability, particularly cognitive disabilities, negatively impact one’s flourishing, could the enhancement of one’s cognitive capacities through biotechnological means enhance one’s flourishing.
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Denis, Lara. "Individual and Collective Flourishing in Kant's Philosophy." Kantian Review 13, no. 1 (March 2008): 82–115. http://dx.doi.org/10.1017/s1369415400001102.

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In ‘Happiness and Human Flourishing’, Thomas E. Hill, Jr, contrasts Kant's notion of happiness with that of human flourishing, explains the role of happiness in Kant's ethics, and suggests some reasons why Kant portrays happiness rather than flourishing as the non-moral good of the individual. While there is much I agree with in Hill's essay, I disagree with Hill on how best to conceive of human flourishing in Kant's philosophy, and on the importance of human flourishing in Kant's ethics. Comparing my views with Hill's is not what chiefly interests me, however. After section 1, I make little explicit reference to ‘Happiness and Human Flourishing’. Instead, I seek to expand the discussion begun there by Hill of ‘how happiness and human flourishing are (or are not) relevant to [Kantian] ethics’ (HHF 164).
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Pawelski, James O. "The Positive Humanities: A Focus on Human Flourishing." Daedalus 151, no. 3 (2022): 206–21. http://dx.doi.org/10.1162/daed_a_01939.

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Abstract The Positive Humanities can be defined as the branch of learning concerned with culture in its relation to human flourishing. This new field advocates for a eudaimonic turn in the humanities, an explicit recognition of and commitment to human flourishing as a central theme of study and practical aim of the humanities. It holds that this eudaimonic turn can reconnect the humanities with their initial values and goals and provide a unifying and inspiring rationale for the humanities today, opening pathways for greater individual and collective flourishing in societies around the world. After exploring the historical roots and conceptual orientations of the Positive Humanities (which are inclusive of the arts), I present five recommendations for strengthening the focus of the humanities on human flourishing: emphasize 1) wisdom as much as knowledge, 2) collaboration as much as specialization, 3) the positive as much as the negative, 4) effective friction as much as increased efficiency, and 5) the flourishing of humans as much as the flourishing of the humanities.
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Rochette, Marianne, Esthelle Ewusi Boisvert, and Eric Racine. "Legalization of Drugs and Human Flourishing." American Journal of Bioethics 21, no. 4 (April 3, 2021): 23–26. http://dx.doi.org/10.1080/15265161.2021.1891340.

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36

Robertson, John A., and Margaret Jane Radin. "Human Flourishing and Limits on Markets." Michigan Law Review 95, no. 6 (May 1997): 2139. http://dx.doi.org/10.2307/1290041.

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WHITE, JOHN. "Autonomy, Human Flourishing and the Curriculum." Journal of Philosophy of Education 40, no. 3 (August 2006): 381–90. http://dx.doi.org/10.1111/j.1467-9752.2006.00523.x.

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38

Coseru, Christian. "BUDDHISM, COMPARATIVE NEUROPHILOSOPHY, AND HUMAN FLOURISHING." Zygon® 49, no. 1 (February 24, 2014): 208–19. http://dx.doi.org/10.1111/zygo.12067.

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39

O’Reilly, Kevin. "God, the University, and Human Flourishing." Nova et vetera 14, no. 4 (2016): 1213–38. http://dx.doi.org/10.1353/nov.2016.0077.

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40

HAYBRON, DANIEL M. "Happiness, the Self and Human Flourishing." Utilitas 20, no. 1 (March 2008): 21–49. http://dx.doi.org/10.1017/s0953820807002889.

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The psychological condition of happiness is normally considered a paradigm subjective good, and is closely associated with subjectivist accounts of well-being. This article argues that the value of happiness is best accounted for by a non-subjectivist approach to welfare: a eudaimonistic account that grounds well-being in the fulfillment of our natures, specifically in self-fulfillment. And self-fulfillment consists partly in authentic happiness. A major reason for this is that happiness, conceived in terms of emotional state, bears a special relationship to the self. These arguments also point to a more sentimentalist approach to well-being than one finds in most contemporary accounts, particularly among Aristotelian forms of eudaimonism.
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41

Seller, Mary J. "Book Review: Health and Human Flourishing." Theology 110, no. 858 (November 2007): 455–56. http://dx.doi.org/10.1177/0040571x0711000617.

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42

Sumner,, Jane. "Human Flourishing and the Vulnerable Nurse." International Journal of Human Caring 17, no. 4 (June 2013): 20–27. http://dx.doi.org/10.20467/1091-5710.17.4.20.

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This paper examine the traditional values of nursing i.e. caring, maintaining dignity, and self-respect, and why it is difficult for nurses to flourish in the era of Technical Rationality and fast-paced evidence-based practice. “The moral construct of caring in nursing as communication action” offers the theory on which to investigate human flourishing and the vulnerable nurse. Technical rationality and evidence-based practice do not allow for the humanness of those who are required to deliver evidence-based care. Jurgen Habermas’s (1995) premise is that all humans are vulnerable and in need of “considerateness.” Vulnerability occurs because an individual can only mature through communication, which exposes the core of self. Evidence suggests that many nurses are not happy in a technical, rational, evidence-based practice where their humanness is ignored or overlooked. When unhappy, nurses cannot flourish and the implications are worrying.
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Lee, Matthew T. "Promoting Human Flourishing Beyond Foundational Concerns." Humanistic Management Journal 4, no. 2 (December 2019): 235–37. http://dx.doi.org/10.1007/s41463-019-00065-7.

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44

Jagger, Sharon. "Mutual Flourishing?" Religion and Gender 11, no. 2 (November 22, 2021): 192–217. http://dx.doi.org/10.1163/18785417-bja10006.

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Abstract This article explores the experiences of women priests in the Church of England through the lens of Bourdieu’s concept of symbolic violence. Comparing acts of symbolic violence perpetrated against women in the priesthood with the categories of domestic abuse set out in the Duluth Wheel of Power model, I highlight how institutional discourses in the Church and relational interactions can hold hidden abuses based on how gender is constructed at the symbolic level. My intention is to show that the Church of England’s split structure, known as the two integrities, is a manifestation of religious discourse that frames women as differently human and that this fundamental view of gender perpetuates masculine domination and violence against women, often in unseen ways. My argument concludes with a call to better understand the nature of gendered symbolic violence and how religious institutions provide justification for and legitimisation of such violence.
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45

Mendenhall, Allen. "Flourishing and Synthesis." Journal of Ayn Rand Studies 11, no. 2 (December 1, 2011): 249–53. http://dx.doi.org/10.2307/41560415.

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Abstract Edward W. Younkins's book, Flourishing and Happiness in a Free Society, is a welcome contribution to individualist thought. Focusing on Aristotle, Ayn Rand, Carl Menger, Ludwig von Mises, and Murray Rothbard, Younkins demonstrates the compatibility of Aristotelian liberalism, Objectivism, and Austrian Economics. Younkins suggests that synthesÍ2Íng these philosophies will lead to human flourishing and happiness. These philosophies share certain general principles that can serve as moral bases for political action.
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46

Mendenhall, Allen. "Flourishing and Synthesis." Journal of Ayn Rand Studies 11, no. 2 (December 1, 2011): 249–53. http://dx.doi.org/10.5325/jaynrandstud.11.2.0249.

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Abstract Edward W. Younkins's book, Flourishing and Happiness in a Free Society, is a welcome contribution to individualist thought. Focusing on Aristotle, Ayn Rand, Carl Menger, Ludwig von Mises, and Murray Rothbard, Younkins demonstrates the compatibility of Aristotelian liberalism, Objectivism, and Austrian Economics. Younkins suggests that synthesÍ2Íng these philosophies will lead to human flourishing and happiness. These philosophies share certain general principles that can serve as moral bases for political action.
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47

Harvey, Celeste. "Eudaimonism, Human Nature, and the Burdened Virtues." Hypatia 33, no. 1 (2018): 40–55. http://dx.doi.org/10.1111/hypa.12389.

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This article explores the prospects for a eudaimonist moral theory that is both feminist and Aristotelian. Making the moral philosophy developed by Aristotle compatible with a feminist moral perspective presents a number of philosophical challenges. Lisa Tessman offers one of the most sustained feminist engagements with Aristotelian eudaimonism (Tessman 2005). However, in arguing for the account of flourishing that her eudaimonist theory invokes, Tessman avoids taking a stand either for or against the role Aristotle assigned to human nature. She draws her account of flourishing instead from the beliefs about flourishing implicit in the feminist and black freedom movements. I examine the implicit conception of flourishing in the writings of two prominent leaders of the black freedom movement—Martin Luther King, Jr. and Malcolm X—and argue that Tessman's attempt to avoid the “sticky issue” of human nature is not successful. Tessman's defense of the burdened virtues depends on a particular reading of human nature as does a eudaimonist account of the virtues more generally.
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48

Wise, PhD, CTRS, James B. "Theory of human flourishing for therapeutic recreation." American Journal of Recreation Therapy 9, no. 1 (January 1, 2010): 27–34. http://dx.doi.org/10.5055/ajrt.2010.0003.

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The purpose of this article is to present an overview of a theory of human flourishing and to outline how the theory can guide therapeutic recreation specialists as they strive to improve the lives of people with disabilities and illnesses. According to the theory, a flourishing life is marked by excelling in one or more leisure practices, authoring a coherent personal narrative, formulating and pursuing a meaningful telos, negotiating traditions, and acting virtuously. These constituent elements are described and then quad rugby is used to illustrate how a particular leisure practice contributes to flourish through its effects on each element. The article concludes with tasks that therapeutic recreation specialists should undertake to promote flourishing in people with disabilities and illnesses.
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49

Ekman, Eve, and Emiliana Simon-Thomas. "Teaching the Science of Human Flourishing, Unlocking Connection, Positivity, and Resilience for the Greater Good." Global Advances in Health and Medicine 10 (January 2021): 216495612110230. http://dx.doi.org/10.1177/21649561211023097.

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Background Human flourishing is a long sought-after aspiration historically considered and espoused through religious, philosophical, and creative avenues. Only recently has western science began to investigate the meaning, underlying foundations of, and effective strategies for promoting flourishing in life. Objective Here, we present a framework for teaching the science and practice of human flourishing grounded in connection, positivity, and resilience (CPR) based on a synthesis of theoretical frameworks and observations and input from a global sample of learners enrolled in an online course. Methods The CPR framework is distilled from empirical research in psychology and neuroscience and an applied pedagogy of flourishing delivered through a massive open online course (MOOC) that has reached over 650,000 people worldwide. Results Building knowledge and skills tied to three pillars of CPR: connection, positivity, and resilience intrinsically and measurably reinforces the experiences and behaviors that foster flourishing, mainly through prosocial human connection. Conclusion Human flourishing is malleable and the CPR framework is a promising method for teaching people the key ideas, spaces of opportunity for change, and behaviors, activities, exercises, and practices that strengthen flourishing in life.
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Mautner, Menachem. "Property and the Obligation to Support the Conditions of Human Flourishing." Law & Social Inquiry 45, no. 2 (May 2020): 521–38. http://dx.doi.org/10.1017/lsi.2019.10.

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American rights discourse makes it difficult to generate responsibilities for the well-being of the communities within which human personhood is formed. Gregory S. Alexander’s Property and Human Flourishing (2018) focuses on the obligations that property owners owe to the communities in which they are embedded. Drawing on a communitarian ontology—as opposed to atomist ontology—and writing in the spirit of Aristotle, John Stuart Mill, and thinkers of the liberalism of flourishing, Alexander endorses human flourishing as the central ideal of the good life, and argues that ownership of property is justified insofar as it facilitates the opportunity of persons to live flourishing lives.
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