The Really Hard Problem: Meaning in a Material World
If consciousness is "the hard problem" in mind science -- explaining how the amazing private world of consciousness emerges from neuronal activity -- then "the really hard problem," writes Owen Flanagan in this provocative book, is explaining how meaning is possible in the material world. How can we make sense of the magic and mystery of life naturalistically, without an appeal to the supernatural? How do we say truthful and enchanting things about being human if we accept the fact that we are finite material beings living in a material world, or, in Flanagan's description, short-lived pieces of organized cells and tissue?
Flanagan's answer is both naturalistic and enchanting. We all wish to live in a meaningful way, to live a life that really matters, to flourish, to achieve eudaimonia -- to be a "happy spirit." Flanagan calls his "empirical-normative" inquiry into the nature, causes, and conditions of human flourishing eudaimonics. Eudaimonics, systematic philosophical investigation that is continuous with science, is the naturalist's response to those who say that science has robbed the world of the meaning that fantastical, wishful stories once provided.
Flanagan draws on philosophy, neuroscience, evolutionary biology, and psychology, as well as on transformative mindfulness and self-cultivation practices that come from such nontheistic spiritual traditions as Buddhism, Confucianism, Aristotelianism, and Stoicism, in his quest. He gathers from these disciplines knowledge that will help us understand the nature, causes, and constituents of well-being and advance human flourishing. Eudaimonics can help us find out how to make a difference, how to contribute to the accumulation of good effects -- how to live a meaningful life.
Results 1-3 of 39
At the other end of the spectrum from the poisons and the derivative afflictions are
the "Four Divine Abodes" (brahmaviharas), also called the "illimitables" or "
immeasurables" (appamanna): Loving-kindness (metta), Compassion (karuna), ...
The virtues of empathy, sympathy, fellow-feeling, and compassion are not
specified as the virtues they are until a culture gives them form, scope, and range.
For example, in Confucianism ren (benevolence) is rooted in the family and
The first is designed to enhance compassion; the second works first on
selfishness, then on empathy and love. (1) In generating compassion, you start
by recognizing that you do not want suffering and that you have a right to have
What people are saying - Write a review
LibraryThing ReviewUser Review - neurodrew - LibraryThing
An academic philosopher discusses finding meaning in a material world. The assumption at the beginning is that humans are a transient collection of neurochemicals, and that all consciousness is ... Read full review
Buddhism and Science
Normative Mind Science? Psychology Neuroscience and the Good
5 other sections not shown