Philosophy and Desire , the seventh book in the well-known Continental Philosophy series, examines questions of desire--desire for another person, desire for happiness, desire for knowledge, desire for a better world, desire for the impossible, desire in text, desire in language and desire for desire itself. The theme of desire is explored through readings of contemporary figures such as Merleau-Ponty, Bataille, Sartre, de Beauvoir, Levinas, Irigaray, Barthes, Derrida, and Derrida. A hot, timely topic in philosophy today Expands the contemporary debates

To desire something is a condition familiar to everyone. It is uncontroversial that desiring has something to do with motivation, something to do with pleasure, and something to do with reward. Call these "the three faces of desire." The standard philosophical theory at present holds that the motivational face of desire presents its unique essence--to desire a state of affairs is to be disposed to act so as to bring it about. A familiar but less standard account holds the hedonic face of desire to reveal to true nature of desire. In this view, to desire something is to tend to pleasure if it seems that the desired state of affairs has been achieved, or displeasure if it seems otherwise, thus tying desire to feelings instead of actions. In Three Faces of Desire, Schroeder goes beyond actions and feelings to advance a novel and controversial theory of desire that puts the focus on desire's neglected face, reward. Informed by contemporary science as much as by the philosophical tradition, Three Faces of Desire discusses recent scientific discoveries that tell us much about the way that actions and feelings are produced in the brain. In particular, recent experiments reveal that a distinctive system is responsible for promoting action, on the one hand, and causing feelings of pleasure and displeasure, on the other. This system, the brain's reward system, is the causal origin of both action and feeling, and is the key to understanding the nature of desire.

Epicurus posited a materialistic physics, in which pleasure, by which he meant freedom from pain, is the highest good. Serenity, the harmony of mind and body, is best achieved, through virtue and simple living.

David Webster explores the notion of desire as found in the Buddhist Pali Canon. Beginning by addressing the idea of a 'paradox of desire', whereby we must desire to end desire, the varieties of desire that are articulated in the Pali texts are examined. A range of views of desire, as found in Western thought, are presented as well as Hindu and Jain approaches. An exploration of the concept of ditthi(view or opinion) is also provided, exploring the way in which 'holding views' can be seen as analogous to the process of desiring. Other subjects investigated include the mind-body relationship, the range of Pali terms for desire, and desire's positive spiritual value. A comparative exploration of the various approaches completes the work.

Neil Sinhababu defends the Humean Theory of Motivation, according to which desire drives all human action and practical reasoning. Desire motivates us to pursue its object, makes thoughts of its object pleasant or unpleasant, focuses attention on its object, and is amplified by vivid representations of its object. These aspects of desire explain a vast range of psychological phenomena - why motivation often accompanies moral belief, how intentions shape our planning, how we exercise willpower, what it is to be a human self, how we express our emotions in action, why we procrastinate, and what we daydream about. Some philosophers regard such phenomena as troublesome for the Humean Theory, but the properties of desire help Humeans provide simpler and better explanations of these phenomena than their opponents can. The success of the Humean Theory in explaining a wide range of folk-psychological and experimental data, including those that its opponents cite in counterexamples, suggest that it is true. And the Humean Theory has revolutionary consequences for ethics, suggesting that moral judgments are beliefs about what feelings like guilt, admiration, and hope accurately represent in objective reality.

Desire is a central concept in Aristotle's ethical and psychological works, but he does not provide us with a systematic treatment of the notion itself. This book reconstructs the account of desire latent in his various scattered remarks on the subject and analyses its role in his moral psychology. Topics include: the range of states that Aristotle counts as desires (orexeis); objects of desire (orekta) and the relation between desires and envisaging prospects; desire and the good; Aristotle's three species of desire: epithumia (pleasure-based desire), thumos (retaliatory desire) and boulêsis (good-based desire - in a narrower notion of 'good' than that which connects desire more generally to the good); Aristotle's division of desires into rational and non-rational; Aristotle and some current views on desire; and the role of desire in Aristotle's moral psychology. The book will be of relevance to anyone interested in Aristotle's ethics or psychology.

Desireless action is typically cited as a criterion of the liberated person in classical Indian texts. Contemporary authors argue with near unanimity that since all action is motivated by desire, desireless action is a contradiction. They conclude that desireless action is action performed without certain desires; other desires are permissible. In this book, the author surveys the contemporary literature on desireless action and argues that the arguments for the standard interpretation are unconvincing. He translates, interprets, and evaluates passages from a number of seminal classical Sanskrit texts, and argues that the doctrine of desireless action should indeed be taken literally, as the advice to act without any desire at all. The author argues that the theories of motivation advanced in these texts are not only consistent, but plausible. This book is the first in-depth analysis of the doctrine of desireless action in Indian philosophy. It serves as a reference to both contemporary and classical literature on the topic, and will be of interest to scholars of Indian philosophy, religion, the Bhagavadgita and Hinduism.