Perfectionism is one of the leading moral views of the Western tradition, defended by Plato, Aristotle, Aquinas, Leibniz, Hegel, Marx, Nietzsche, and Green. Defined broadly, it holds that what is right is whatever most promotes certain objective human goods such as knowledge, achievement, and deep personal relations. Defined more narrowly, it identifies these goods by reference to human nature, so the human good consistsin developing the properties fundamental to human beings. If it is fundamental to humans to be rational (Aristotle), (...) to labor (Marx), or to exercise power (Nietzsche), developing these traits is best. This book tries to formulate the most defensible version of perfectionism using contemporary analytic techniques. It first examines narrow perfectionism, asking what kind of properties human nature consists in (distinctive? essential?); how these properties are identified; and what they are. It then explores issues relevant to both broad and narrow perfectionism, including whether each person should pursue just his own perfection or everyone's; how perfectionist goods are compared and aggregated; and in what particular times they are. On the last topic it develops an “Aristotelian” theory of the value of theoretical and practical rationality, as embodied in beliefs and ends with specified formal properties. The book closes by examining perfectionism's implications for political questions about liberty and equality. (shrink)

Early in Peter Abelard's Dialogue between a Philosopher, a Jew, and a Christian, the philosopher and the Christian easily come to agreement about what the point of ethics is: “[T]he culmination of true ethics … is gathered together in this: that it reveal where the ultimate good is and by what road we are to arrive there.” They also agree that, since the enjoyment of this ultimate good “comprises true blessedness,” ethics “far surpasses other teachings in both usefulness and worthiness.” (...) As Abelard understood them, both fundamental elements of his twelfth-century ethical culture — Greek philosophy and Christian religion — held a common view of the nature of ethical inquiry, one that was so obvious to them that his characters do not even state it in a fully explicit way. They take for granted, as we take the ground we stand on, the premise that the most important function of ethical theory is to tell you what sort of life is most desirable, or most worth living. That is, the point of ethics is that it is good for you, that it serves your self-interest. (shrink)

After a contrast of the the prima facie complexity of the causality of the rational agent with the received scientific doctrine of causality, it is noticed that the prima facie causal authority of rational action belongs to a macroscopic domain in which all science and philosophy takes place and in which the formal/telic nature of that causality must be taken for granted. Any philosophical justification or philosophical criticism of the status of that macroscopic arena must therefore take place within that (...) same arena. It is then argued that a justification of the ontological status of that arena is possible by an exploitation of the reflexive resource of the rational awareness we exercise within that arena. It is claimed that this resource can be fairly described as the justification of our direct knowing of real beings/entities other than the knower and that such realistic knowing is at the same time an exemplary mode of causality having a complexity that is both formal/telic and hierarchical . In short, the rational agent is also a direct knower, and direct knowing requires a sense of "cause' more complex than the received scientific doctrine of causality provides. 2012 APA, all rights reserved). (shrink)

Aristotle's way of thinking has normally been understood as hostile to any liberal, pluralistic, or commercial society. In Liberal Nature, Rasmussen and Den Uyl set out to show that the Aristotelian approach to ethics supports the natural rights which form the most secure basis for liberal principles. The authors lay the foundations for their thesis by rebutting the most prominent arguments against the Aristotelian approach; they then offer a new interpretation for Aristotelian ethics as a natural-end ethics in which human (...) flourishing is the ultimate moral standard. (shrink)

This rich collection will introduce students of philosophy and politics to the contemporary critical literature on the classical social contract political thinkers Thomas Hobbes, John Locke, and Jean-Jacques Rousseau. A dozen essays and book excerpts have been selected to guide students through the texts and to introduce them to current scholarly controversies surrounding the contractarian political theories of these three thinkers.

This book, systematically applying the ideas of Karl Popper, treats the entrepreneur as a theorist who develops conjectures which are then tested by exposure to the market, in an effort to eliminate errors.

THE 25TH ANNIVERSARY EDITION—The definitive statement of Ayn Rand’s philosophy as interpreted by her best student and chosen heir. This brilliantly conceived and organized book is Dr. Leonard Peikoff’s classic text on the abstract principles and practical applications of Objectivism, based on his lecture series “The Philosophy of Objectivism.” Ayn Rand said of these lectures: “Until or unless I write a comprehensive treatise on my philosophy, Dr. Peikoff’s course is the only authorized presentation of the entire theoretical structure of Objectivism—that (...) is, the only one that I know of my knowledge to be fully accurate.” In Objectivism, Peikoff covers every philosophic topic that Rand regarded as important—from certainty to money, from logic to art, from measurement to sex. Drawn from Rand’s published works as well as in-depth conversations between her and Peikoff, these chapters illuminate Objectivism—and its creator—with startling clarity. With Objectivism, the millions of readers who have been transformed by Atlas Shrugged and The Fountainhead will discover the full philosophical system underlying Ayn Rand’s work. (shrink)

Ethical concepts are, or purport to be, normative. They make claims on us: they command, oblige, recommend, or guide. Or at least when we invoke them, we make claims on one another; but where does their authority over us - or ours over one another - come from? Christine Korsgaard identifies four accounts of the source of normativity that have been advocated by modern moral philosophers: voluntarism, realism, reflective endorsement, and the appeal to autonomy. She traces their history, showing how (...) each developed in response to the prior one and comparing their early versions with those on the contemporary philosophical scene. Kant's theory that normativity springs from our own autonomy emerges as a synthesis of the other three, and Korsgaard concludes with her own version of the Kantian account. Her discussion is followed by commentary from G. A. Cohen, Raymond Geuss, Thomas Nagel, and Bernard Williams, and a reply by Korsgaard. (shrink)

This book is written for individuals who want to learn about the philosophical foundations of political and economic freedom. It is an introduction and a guide to the principal theoretical ideas on liberty produced by the most influential and creative thinkers in history, with chapters on Adam Smith, Ludwig von Mises, and Carl Menger.

Very much the same idea resurfaced in modern times with the British idealists and Continental existentialists. The author reviews these antecedents, showing how his theory differs from those of his predecessors.

Building upon his previous books about Marx, Hayek, and Rand, _Total Freedom_ completes what _Lingua Franca_ has called Sciabarra’s "epic scholarly quest" to reclaim dialectics, usually associated with the Marxian left, as a methodology that can revivify libertarian thought. Part One surveys the history of dialectics from the ancient Greeks through the Austrian school of economics. Part Two investigates in detail the work of Murray Rothbard as a leading modern libertarian, in whose thought Sciabarra finds both dialectical and nondialectical elements. (...) Ultimately, Sciabarra aims for a dialectical-libertarian synthesis, highlighting the need to think of the "totality" of interconnections in a dynamic system as the way to ensure human freedom while avoiding "totalitarianism". (shrink)

This book provides an elegant account of the nature of the individual, without reducing it to a cluster of universals or claiming that it is a bare particular that must be acknowledged but never articulated.

Viable Values examines the most basic foundations of value and morality, demonstrating the shortcomings of major traditional views and proposing that morality is grounded in the objective requirements of human life. Smith argues that morality depends on a proper understanding of the concept of values, and that values depend on the alternative of life or death. She proposes that human beings need to be moral in order to live, explaining how life is the standard of morality, how flourishing is the (...) proper end and reward of living morally, and how an intelligent egoism is the path to flourishing. (shrink)

Character and Culture presents an integrated account of the nature of character and a discussion of the various ways in which it is influenced, for better and worse, by social and political institutions. Through a careful analysis of virtue and vice, Hunt argues that character traits consist, in part but very crucially, of certain ideas on which the individual acts. Institutions such as commerce and private gift exchange, says Hunt, can encourage people to possess positive character traits—not by offering bribes (...) or threats, but by shaping our vision of the importance of the goods that are pursued by human action and of the limits of right conduct. He is less optimistic about the effects of democracy on character, suggesting that they depend on whether or not the power of the voters to control one another is constrained by institutions that protect individual rights. (shrink)

Autonomy has recently become one of the central concepts in contemporary moral philosophy and has generated much debate over its nature and value. This 2005 volume brings together essays that address the theoretical foundations of the concept of autonomy, as well as essays that investigate the relationship between autonomy and moral responsibility, freedom, political philosophy, and medical ethics. Written by some of the most prominent philosophers working in these areas, this book represents research on the nature and value of autonomy (...) that will be essential reading for a broad swathe of philosophers as well as many psychologists. (shrink)

Employing the techniques of modern economic analysis, Professor Buchanan reveals the conceptual basis of an individual's social rights by examining the ...

The volume contains a reply essay by Rasmussen and Den Uyl.

In his new introduction to this current edition of this classic in the field originally published in 1982 (Humanities Press), Hoppe (economics, U. of Nevada, Las Vegas--as was the late author) extols Rothbard's marriage of the "value-free" science of economics with the normative enterprise of ethics and their offspring: libertarianism. Discussion areas are: natural law, a theory of liberty, the state vs. liberty, modern alternative theories of liberty, and toward a theory of strategy for liberty. Annotation copyrighted by Book News, (...) Inc., Portland, OR. (shrink)

Virtue ethics is perhaps the most important development within late twentieth-century moral philosophy. Rosalind Hursthouse, who has made notable contributions to this development, here presents a full exposition and defense of her neo-Aristotelian version of virtue ethics. She shows how virtue ethics can provide guidance for action, illuminate moral dilemmas, and bring out the moral significance of the emotions.

In this major 2003 study of the foundations of modern political theory the eminent political philosopher Ross Harrison explains, analyzes, and criticizes the work of Hobbes, Locke, and their contemporaries. He provides a full account of the turbulent historical background that shaped the political, intellectual, and religious content of this philosophy. The book explores such questions as the limits of political authority and the relation of the legitimacy of government to the will of its people in non-technical, accessible prose that (...) will appeal to students of philosophy, politics, theology and history. (shrink)

In a series of essays, Miss Rand expounds her "Objectivist Ethics." Man will discover, if he is sufficiently rational, those goals and values which are peculiar to him alone, i.e., those which will enable him to survive, and which require complex thought processes. The result of this search is that the moral man is he who achieves his maximum happiness; relationships, whether economic or emotional, are to be based on trade, and no interests conflict if they are viewed in a (...) properly wide context. The essays are quite readable, although not so arresting as Miss Rand's novels; however, the ethics collapses when it is applied to a populous society whose environment is either agriculturally poor or highly mechanized. Given these conditions, if a man views his interest from the limited standpoint of Objectivism, there is a necessary conflict of interests.—J. M. B. (shrink)