Since the middle of the twentieth century, virtue ethics has enriched the range of philosophical approaches to normative ethics, often drawing on the work of the ancient Greeks, who offered accounts of the virtues that have become part of contemporary philosophical ethics. But these virtue ethical theories were situated within a more general picture of human practical rationality, one which maintained that to understand virtue we must appeal to what would make our lives go well. This feature of ethical theorizing has not become part of philosophical ethics, although the virtue theories dependent upon it have. This book is an attempt to bring eudaimonism into dialogue with contemporary philosophical work in ethical theory. It does not attempt to replicate the many contributions to normative ethics, in particular to thinking about the virtues. Instead, it attempts to contribute to metaethics -- to thinking about what we are doing when we think about normative ethics. In particular, it attempts to contribute to contemporary philosophical debate on the nature of what is good for us, on what we have most reason to do, on what facts about both those ideas consist in, on the nature of values and value facts, and the nature of the reasons for respect for others we might have. Its aim is to mark off space in these debates where a way of thinking about ourselves and our agential, practical, natures as the ancients did can enrich our thinking about those deep and important questions. In this way the book makes a case for what we might call Virtue Eudaimonism.

A philosopher and a scientist propose that sustainability can be understood as living well together without diminishing opportunity to live well in the future. Most people acknowledge the profound importance of sustainability, but few can define it. We are ethically bound to live sustainably for the sake of future generations, but what does that mean? In this book Randall Curren, a philosopher, and Ellen Metzger, a scientist, clarify normative aspects of sustainability. Combining their perspectives, they propose that sustainability can be understood as the art of living well together without diminishing opportunity to live well in the future. Curren and Metzger lay out the nature and value of sustainability, survey the problems, catalog the obstacles, and identify the kind of efforts needed to overcome them. They formulate an ethic of sustainability with lessons for government, organizations, and individuals, and illustrate key ideas with three case studies. Curren and Metzger put intergenerational justice at the heart of sustainability; discuss the need for fair (as opposed to coercive) terms of cooperation to create norms, institutions, and practices conducive to sustainability; formulate a framework for a fundamental ethic of sustainability derived from core components of common morality; and emphasize the importance of sustainability education. The three illustrative case studies focus on the management of energy, water, and food systems, examining the 2010 Gulf of Mexico oil spill, Australia's National Water Management System, and patterns of food production in the Mekong region of Southeast Asia.

In this book, Lorraine Besser-Jones develops a eudaimonistic virtue ethics based on a psychological account of human nature. While her project maintains the fundamental features of the eudaimonistic virtue ethical framework—virtue, character, and well-being—she constructs these concepts from an empirical basis, drawing support from the psychological fields of self-determination and self-regulation theory. Besser-Jones’s resulting account of "eudaimonic ethics" presents a compelling normative theory and offers insight into what is involved in being a virtuous person and "acting well." This original contribution to contemporary ethics and moral psychology puts forward a provocative hypothesis of what an empirically-based moral theory would look like.

In this novel reading of Aristotle's 'Politics', Eugene Garver traces the implications of the claim that 'man is a political animal', arguing that Aristotle challenges contemporary understandings of human action and allows us to better see ourselves.

In this book, Mark LeBar develops Virtue Eudaimonism, which brings the philosophy of the ancient Greeks to bear on contemporary problems in metaethics, especially the metaphysics of norms and the nature of practical rationality.

In these never-before-published stories, sayings, and biblical teachings, the beloved author and translator of The Message Bible shows us how the wisdom of deep faith helps us live well. “Calming, encouraging, and profound.”—Matt Chandler, lead pastor of The Village Church “Jesus’ words bring us the news of an expanded world, a bright world, a full-dimensioned world, a world in which God rules, mercy is common experience, and love is the daily working agenda.” Eugene H. Peterson (1932–2018) was one of the most beloved authors, pastors, poets, and professors of our time. While millions have read his bestselling paraphrased Bible translation, The Message, far fewer have heard his direct practical insights and wisdom about how to live well. Eugene knew the extraordinary spirituality of ordinary life. He understood that we actually become more, not less, human as we grow to live like Jesus. And living like Jesus means living well. On Living Well collects some of Eugene’s best never-before-published short writings to help you walk in the way of Jesus with a little more courage, passion, and hope—by offering new ways to practice generosity, community, prayer, simplicity, worship, inner peace, and so much more . . . even with the challenges of today. This book is a rich feast for the soul, ideal as a daily spiritual touchpoint or simply to nourish a heart hungry for pastoral wisdom. It is your invitation to enter into the meaningful simplicity of life with Jesus in a world of immense beauty, real difficulty, and endless wonder.

The fox knows many things, the Greeks said, but the hedgehog knows one big thing. In his most comprehensive work, Ronald Dworkin argues that value in all its forms is one big thing: that what truth is, life means, morality requires, and justice demands are different aspects of the same large question. He develops original theories on a great variety of issues very rarely considered in the same book: moral skepticism, literary, artistic, and historical interpretation, free will, ancient moral theory, being good and living well, liberty, equality, and law among many other topics. What we think about any one of these must stand up, eventually, to any argument we find compelling about the rest. Skepticism in all its forms—philosophical, cynical, or post-modern—threatens that unity. The Galilean revolution once made the theological world of value safe for science. But the new republic gradually became a new empire: the modern philosophers inflated the methods of physics into a totalitarian theory of everything. They invaded and occupied all the honorifics—reality, truth, fact, ground, meaning, knowledge, and being—and dictated the terms on which other bodies of thought might aspire to them, and skepticism has been the inevitable result. We need a new revolution. We must make the world of science safe for value.