Not only creativeness and enjoyment are meaningful. If there is a meaning in life at all, then there must be a meaning in suffering. Suffering is an ineradicable part of life, even as fate and death. Without suffering and death human life cannot be complete. ¶ The way in which a man accepts his fate and all the suffering it entails, the way in which he takes up his cross, gives him ample opportunity — even under the most difficult circumstances — to add a deeper meaning to his life. It may remain brave, dignified and unselfish. Or in the bitter fight for self-preservation he may forget his human dignity and become no more than an animal. Here lies the chance for a man either to make use of or to forgo the opportunities of attaining the moral values that a difficult situation may afford him. And this decides whether he is worthy of his suffering or not.
Sometimes we feel in the midst of these many tasks in our vast world as though we were laborers in a giant factory where something is being made that we can never see. We are being required to stamp out this piece of sheet metal, to make this handle, to tighten this bolt — and to do all this over and over again without knowing what the whole process is all about. … But for the most part we fundamentally believe that something is going on, something is being accomplished. … We dimly see and hope that this is something glorious in which we are engaged. Something which, if we knew what it was, we could take pride in acknowledging as a work we had been allowed to serve.
There is exactly one overriding question in contemporary philosophy… How do we fit in? … We now have a reasonably well-established conception of the basic structure of the universe. We have plausible theories about the origin of the universe in the Big Bang, and we understand quite a number of things about the structure of the universe in atomic physics and chemistry. We have even come to understand the nature of the chemical bond. We know a fair amount about our own development on this little Earth during the past five billion years of evolution. We understand that the universe consists entirely of particles (or whatever entities the ultimately true physics arrives at), and these exist in fields of force and are typically organized into systems. On our Earth, carbon-based systems made of molecules that also contain a lot of hydrogen, nitrogen and oxygen have provided the substrate of human, animal and plant evolution. … The most important set of basic facts, for our present purposes, are given in the atomic theory of matter and the evolutionary theory of biology. … It is not at all easy to reconcile the basic facts with … a conception of ourselves as conscious, intentionalistic, rational, social, institutional, political, speech-act performing, ethical and free will possessing agents. Now, the question is, How can we square this self-conception of ourselves as mindful, meaning-creating, free, rational, etc., agents with a universe that consists entirely of mindless, meaningless, unfree, non rational, brute physical particles?
Kindness’ covers all of my political beliefs. No need to spell them out. I believe that if, at the end, according to our abilities, we have done something to make others a little happier, and something to make ourselves a little happier, that is about the best we can do. To make others less happy is a crime. To make ourselves unhappy is where all crime starts. We must try to contribute joy to the world. That is true no matter what our problems, our health, our circumstances. We must try. I didn’t always know this and am happy I lived long enough to find it out.
Few, if any, thinkers and writers today would have the imagination, the breadth of knowledge, the literary skill, and-yes-the audacity to conceive of a powerful, secular alternative to the Bible. But that is exactly what A.C. Grayling has done by creating a non-religious Bible, drawn from the wealth of secular literature and philosophy in both Western and Eastern traditions, using the same techniques of editing, redaction, and adaptation that produced the holy books of the Judaeo-Christian and Islamic religions. The Good Book consciously takes its design and presentation from the Bible, in its beauty of language and arrangement into short chapters and verses for ease of reading and quotability, offering to the non-religious seeker all the wisdom, insight, solace, inspiration, and perspective of secular humanist traditions that are older, far richer and more various than Christianity. Organized in 12 main sections — Genesis, Histories, Wisdom, The Sages, Parables, Consolations, Lamentations, Proverbs, Songs, Epistles, Acts, and the Good — The Good Book opens with meditations on the origin and progress of the world and human life in it, then devotes attention to the question of how life should be lived, how we relate to one another, and how vicissitudes are to be faced and joys appreciated. Incorporating the writing of Herodotus and Lucretius, Confucius and Mencius, Seneca and Cicero, Montaigne, Bacon, and so many others, The Good Book will fulfill its audacious purpose in every way. ~ Product Description
We all want to know how to live. But before the good life was reduced to ten easy steps or a prescription from the doctor, philosophers offered arresting answers to the most fundamental questions about who we are and what makes for a life worth living. In Examined Lives, James Miller returns to this vibrant tradition with short, lively biographies of twelve famous philosophers. Socrates spent his life examining himself and the assumptions of others. His most famous student, Plato, risked his reputation to tutor a tyrant. Diogenes carried a bright lamp in broad daylight and announced he was “looking for a man.” Aristotle’s alliance with Alexander the Great presaged Seneca’s complex role in the court of the Roman Emperor Nero. Augustine discovered God within himself. Montaigne and Descartes struggled to explore their deepest convictions in eras of murderous religious warfare. Rousseau aspired to a life of perfect virtue. Kant elaborated a new ideal of autonomy. Emerson successfully preached a gospel of self-reliance for the new American nation. And Nietzsche tried “to compose into one and bring together what is fragment and riddle and dreadful chance in man,” before he lapsed into catatonic madness. With a flair for paradox and rich anecdote, Examined Lives is a book that confirms the continuing relevance of philosophy today—and explores the most urgent questions about what it means to live a good life. ~ Synopsis
Is a life without religion one without values or purpose? Julian Baggini emphatically says no. He sets out to dispel the myths surrounding atheism and to show how it can be both a meaningful and moral choice. He directly confronts the failure of officially atheist states in the twentieth century, and presents an intellectual case for atheism that rests as much on reasoned and positive arguments for its truth as on negative arguments against religion. Julian Baggini is editor of Philosopher’s Magazine and the author of several books on philosophy. He has also written for a variety of newspapers and journals, including the Guardian, the Independent, and New Humanist. ~ Synopsis
And this is the key moment of the finale, [Baltar] realizing the connections. Baltar is the man who has been thinking about and talking about God from the very beginning. Since the moment that Caprica Six said “God is Love” and Baltar dismissed her belief and mocked her belief. There is a direct connection between that moment and here where Baltar in the finale realizes, truly realizes, there is a different, there is another hand at work here, that there is something else going on, that there is a greater truth, that there is really something to this idea of destiny, that there is really something to this notion that he is a player in a grander play, and that he has to fill that role. I was really intrigued by that and I really wanted that to be a part of what happened at the end…
A leading evangelical thinker offers this brand–new way of addressing life’s most important questions: Does God exist, and can we know Him? J.P. Moreland, distinguished professor of philosophy at Talbot School of Theology, abandons traditional didactic apologetics and entices skeptics and dissatisfied believers into a conversation about the emptiness and anxiety so many feel today. He invites them to the abundant life Jesus offers but that so few seem to be experiencing. Moreland shows that people are created by a benevolent God and given a life–enhancing purpose. He empowers readers to… overcome obstacles to faith, including questions about science and religion; embrace an enticing view of Jesus and the kingdom of God; and, replace unhelpful images of God with the truth. Readers will find practical and effective ways to experience intimacy with God, an effective life of prayer, and a confident hope in life after death. ~ Product Description
Analytic philosophy as a historical movement has not done much to provide an alternative to the consolations of religion. This is sometimes made a cause for reproach, and for unfavorable comparisons with the continental tradition of the twentieth century, which did not shirk that task. That is one of the reasons that continental philosophy has been better received by the general public: It at least tries to provide nourishment for the soul, the job by which philosophy is supposed to earn its keep. ¶ Analytic philosophers usually rebuff the complaint by pointing out that their concerns are continuous with the central occupations of Western philosophy from Parmenides onward: metaphysics, epistemology, logic, and ethical theory. Those topics have been pursued in a great tradition of works that are often technical and difficult, and that are not intended for a broad audience. The aim of that tradition is understanding, not edification.
The clear facts of consciously valued experience and of freely chosen purpose, the intelligibility and elegance of the deep structure of the physical world, the visions of transcendent value in art, the categorical demands of duty and of the search for truth, and the testimony of so many to a felt power making for goodness and uniting the mind to a higher selfless reality of wisdom and bliss – all these things the materialist has to consign to illusion. May it not be that it is the materialist who is refusing to see what is there?
Everything we care about — and, more significantly, everything we should care about — is something the universe of “blind physical forces” just doesn’t care about. A materialist view of reality turns morality and goodness into the idiosyncratic concerns of a single species that might never have existed (and if we hadn’t, the universe wouldn’t have cared a whit). When we are gone (as we will be), the universe will once again just be a world of meaningless facts and events. The world of things without life, without personality, without a capacity to care — this, according to the scientific picture endorsed by Dawkins and Stenger and others, is the ultimate reality. ¶ Juxtaposed against this picture, there is the hope that the essence of the universe is characterized by something else — what Martin Luther King called “a loving purpose.” It is the hope that there is something fundamental that eludes empirical investigation and which is essentially on the side of goodness. In such a universe, the moral agent who cares about the good is in tune with the fundamental truth about the universe in a way that the sociopath is not.
The phrase "the meaning of life" for many seems a quaint notion fit for satirical mauling by Monty Python or Douglas Adams. But in this spirited Very Short Introduction, famed critic Terry Eagleton takes a serious if often amusing look at the question and offers his own surprising answer. Eagleton first examines how centuries of thinkers and writers — from Marx and Schopenhauer to Shakespeare, Sartre, and Beckett — have responded to the ultimate question of meaning. He suggests, however, that it is only in modern times that the question has become problematic. But instead of tackling it head-on, many of us cope with the feelings of meaninglessness in our lives by filling them with everything from football to sex, Kabbala, Scientology, "New Age softheadedness," or fundamentalism. On the other hand, Eagleton notes, many educated people believe that life is an evolutionary accident that has no intrinsic meaning. If our lives have meaning, it is something with which we manage to invest them, not something with which they come ready made. Eagleton probes this view of meaning as a kind of private enterprise, and concludes that it fails to holds up. He argues instead that the meaning of life is not a solution to a problem, but a matter of living in a certain way. It is not metaphysical but ethical. It is not something separate from life, but what makes it worth living — that is, a certain quality, depth, abundance and intensity of life. Here then is a brilliant discussion of the problem of meaning by a leading thinker, who writes with a light and often irreverent touch, but with a very serious end in mind. ~ Publisher’s Description
We are here because one odd group of fishes had a peculiar fin anatomy that could transform into legs for terrestrial creatures; because comets struck the earth and wiped out dinosaurs, thereby giving mammals a chance not otherwise available (so thank your lucky stars in a literal sense); because the earth never froze entirely during an ice age; because a small and tenuous species, arising in Africa a quarter of a million years ago, has managed, so far, to survive by hook and by crook. We may yearn for a “higher” answer — but none exists. This explanation, though superficially troubling, if not terrifying, is ultimately liberating and exhilarating. We cannot read the meaning of life passively in the facts of nature. We must construct these answers for ourselves…
What is the meaning of life? It is a question that has intrigued the great philosophers — and has been hilariously lampooned by Monty Python. Indeed, the whole idea strikes many of us as vaguely pompous and perhaps more than a little absurd. Is there one profound answer, an ultimate purpose behind human existence? Julian Baggini thinks not. Rather, as Baggini argues in What’s It All About, meaning can be found in a variety of ways. He succinctly breaks down six answers people commonly suggest when considering what life is all about—helping others, serving humanity, being happy, becoming successful, enjoying each day as if it were your last, and “freeing your mind.” By reducing the vague, mysterious question of “meaning” to a series of more specific (if unmysterious) questions about what gives life purpose and value, he shows that the quest for meaning can be personal, empowering, and uplifting. Illustrating his argument with the thoughts of many of the great philosophers and examples drawn from everyday life, Baggini convincingly shows that the search for meaning is personal and within the power of each of us to find. ~ Product Description
Emulating one of his favorite critics, Dr. Samuel Johnson, Bloom returns once more to sift through the Western canon, this time to discern and describe those writers whose brand of wisdom he holds in highest esteem. Beginning with Job and Ecclesiastes, and ranging from Plato, Homer, Cervantes, Shakespeare, Montaigne, Francis Bacon, Johnson and Goethe to Emerson, Nietzsche, Freud and Proust, Bloom writes gracefully about each as he evaluates by comparison and teases out indicators of their subtle interrelationships. Into this highbrow brew he interjects a personal note, describing how he is writing in the aftermath of life-threatening illness and with a renewed sense of the preciousness of literature’s great lessons. At the heart of Bloom’s project is the ancient quarrel between "poetry" and "philosophy." In Bloom’s opinion, we ought not have to choose between Homer and Plato; we can have both, as long as we recognize that poetry is superior. Bloom considers Cervantes and Shakespeare the masters of wisdom in modern literature, "equals of Ecclesiastes, and the Book of Job, of Homer and Plato." He justifies his tastes with close readings of King Lear and Macbeth that find a Shakespearean variety of nihilism, a form of wisdom Bloom identifies as central to the poetic tradition. ~ Publishers Weekly
No one wants to die. Even people who want to go to heaven don’t want to die to get there. And yet death is the destination we all share. No one has ever escaped it. And that is as it should be, because death is very likely the single best invention of life. It’s life’s change agent; it clears out the old to make way for the new. Right now, the new is you. But someday, not too long from now, you will gradually become the old and be cleared away. Sorry to be so dramatic, but it’s quite true. Your time is limited, so don’t waste it living someone else’s life. Don’t be trapped by dogma, which is living with the results of other people’s thinking. Don’t let the noise of others’ opinions drown out your own inner voice, heart and intuition. They somehow already know what you truly want to become.
I wish I could believe in God. It would make my life meaningful," says a young woman amidst the buzz of a student party. But can life really have any meaning, and is it possible to believe in meaning without believing in God? In today’s post-modern world, life and meaning no longer go hand-in-hand. Our secular culture insists that, like it or not, the only purpose for humanity is expressed in Darwin’s evolutionary mantra, the survival of the fittest, and we would be naive to look elsewhere. Can we honestly believe "the truth is out there" in the face of such skepticism, or are we just kidding ourselves into believing a warm comfortable lie? Perhaps we should simply grow up and accept the harsh message of naturalistic evolution, but surely the way that most of us live our lives belies some sort of hope that there is a reason for it all? Williams digs beneath our skeptical culture and invites us to take time out from the party to seriously consider some of life’s big questions — about truth, knowledge, goodness, and beauty. ~ Product Description
Toward redirecting mainstream psychology’s focus from the disease model to the higher rungs of Maslow’s hierarchy of needs that have long informed humanistic psychology, the contributors to these 13 chapters participated in the first Summit of Positive Psychology held in 1999. Keyes (sociology, Emory U.) and Haidt (social psychology, U. of Virginia) introduce the rationale for studying fulfillment, morality, and other factors that make life worthwhile. Keyes and foreword writer Martin Seligman, a former APA president, were summit co-chairs. ~ Product Description
All my reporting life I have thrown small pebbles into a very large pond, and have no way of knowing whether any pebble caused the slightest ripple. I don’t need to worry about that. My responsibility was the effort. I belong to a global fellowship, men and women, concerned with the welfare of the planet, and its least protected inhabitants. I plan to spend the rest of my years applauding that fellowship and cheering from the sidelines. Good for you. … Never give up.
For as long as humans have pondered philosophical issues, they have contemplated "the good life". Yet most suggestions about how to live a good life rest on assumptions about what the good life actually is. Thomas Carson here confronts that question from a fresh perspective. Surveying the history of philosophy, he addresses first-order questions about what is good and bad as well as metaethical questions concerning value judgments.Carson considers a number of established viewpoints concerning the good life. He offers a new critique of Mill’s and Sidgwick’s classic arguments for the hedonistic theory of value, employing thought experiments that invite us to clarify our preferences by choosing between different kinds of lives. He also assesses the desire or preference-satisfaction theory of value in detail and takes a fresh look at both Nietzsche’s Ubermensch ideal and Aristotle’s theory of the good life. In exploring foundational questions, Carson observes that many established theories reston undefended assumptions about the truth of moral realism. Arguing against this stand, he defends the view that "good" means "desirable" and presents a divine-preference version of the desire-satisfaction theory. In this he contends that, if there exists a kind and omniscient God who created the universe, then what is good or bad is determined by His preferences; if such a God does not exist, what is good or bad depends on what we as rational humans desire. Value and the Good Life is the only book that defends a divine-preference theory of value as opposed to a divine-command theory of right and wrong. It offers a masterfully constructed argument in answer to an age-old question and will stimulate all who seek to know what the good life truly is.. ~ Product Description
Accusations of barren desolation, of promoting an arid and joyless message, are frequently flung at science in general … But such very proper purging of saccharine false purpose; such laudable tough-mindedness in the debunking of cosmic sentimentality must not be confused with a loss of personal hope. Presumably there is indeed no purpose in the ultimate fate of the cosmos, but do any of us really tie our life’s hopes to the ultimate fate of the cosmos anyway? Of course we don’t; not if we’re sane. Our lives are ruled by all sorts of closer, warmer, human ambitions and perceptions. To accuse science of robbing life of the warmth that makes it worth living is so preposterously mistaken, so diametrically opposite to my own feelings and those of most working scientists, I am almost driven to the despair of which I am wrongly suspected. … The feeling of awed wonder that science can give is us one of the highest experiences of which the human psyche is capable. It is a deep aesthetic passion to rank with the finest that music and poetry can deliver. It is truly one of the things that makes life worth living and it does so, if anything, more effectively if it convinces us that the time we have for living it is finite.
From Old Testament times and ancient Greece until this century, the good life was widely understood to mean a life of intellectual and moral virtue. The good life is the life of ideal human functioning according to the nature that God Himself gave to us. According to this view, prior to creation God had in mind an ideal blueprint of human nature from which he created each and every human being. Happiness was understood as a life of virtue, and the successful person was one who knew how to live life well according to what we are by nature due to the creative design of God.
Ask yourself, “What is a hippie?” I mean, this is an old word that has a lot of connotations. Remember, the sixties happened in the early seventies. That’s sort of when I came of age. So I saw a lot of this. A lot of it happened right in our backyard here. To me, the spark of that was that there was something beyond what you see every day. There is something going on here in life beyond just a job and a family and two cars in the garage and a career. There is something more going on. There is another side of the coin, that we don’t talk about much. We experience it when there are gaps. When everything is not ordered and perfect, when there’s a gap, you experience this inrush of something. And a lot of people have set off throughout history to find out what that was. Whether it’s Thoreau, whether it’s some Indian mystics, or whoever it might be. The hippie movement got a little bit of that and wanted to find out what that was. And of course the pendulum swung too far the other way and it was crazy, but there was a germ of something there.
Consider this small sample of perennial human concerns. We are moral creatures with moral duties to one another, but we seem confused about the source of morality’s claim upon our lives, unsure of our judgements about what is right and wrong, and curiously impotent to consistently practice our morality. Though we are familiar with the brevity of life, and some of us even make a tolerably good show of accepting the finitude of our existence, we have an irresistible and uncanny hankering for permanence. We have no trouble relating to the ambivalence of Woody Allen’s confession, “It’s not that I’m afraid to die; I just don’t want to be there when it happens.” We ponder inconclusively the personal and cosmic significance of the many evils of human experience. And we are shocked to find the worst of human impulses lurking in that most unwelcome of places — the deep recesses of our own hearts. Even if we are fortunate enough to be spared life’s greater tragedies (war, famine, plague, and the like), we fret about the monotony that accompanies a life of relative ease and comfort — and we come full circle to wonder again what life is about.