How does motivation work? The classic answer is that people are motivated to approach pleasure and avoid pain, that they are motivated by "carrots and sticks." But to understand human motivation, it is necessary to go beyond pleasure and pain. What people want is to be effective in their life pursuits, and there are three distinct ways that people want to be effective. They want to be effective in having desired results (value), which includes having pleasure but is not limited to pleasure. They want to be effective in managing what happens (control) and in establishing what's real (truth), even if the process of managing what happens or establishing what's real is painful. These three distinct ways of wanting to be effective go beyond just wanting pleasure, but there is even more to the story of how motivation works. These ways of wanting to be effective do not function in isolation. Rather, they work together. Indeed, the ways that value, truth, and control work together is the central story of motivation. By understanding how motivation works as an organization of value, truth, and control motives, we can re-think basic motivational issues, such the nature of personality and culture, how the motives of others can be managed effectively, and what is "the good life."
Reaching into our own time, Crisis and the Apocalypse of Man confronts the disintegration of traditional sources of meaning and the correlative attempt to generate new sources of order from within the self. Voegelin allows us to contemplate the crisis in its starkest terms as the apocalypse of man that now seeks to replace the apocalypse of God. The totalitarian upheaval that convulsed Voegelin's world, and whose aftermath still defines ours, is only the external manifestation of an inner spiritual turmoil. Its roots have been probed throughout the eight volumes of History of Political Ideas, but its emergence is marked by the age of Enlightenment. In our postmodern era, discussions of the collapse of the "enlightenment project" have become commonplace. Voegelin compels us to follow the great-souled individuals who sought to go from disintegration of the present toward evocations of order for the future. Such thinkers as Comte, Bakunin, and Marx suffered through the crisis and fully understood the need for a new outpouring of the spirit. They resolved to supply the deficiency themselves. As a consequence they launched us irrevocably on the path of the apocalypse of man. One of the great merits of Voegelin's analysis is his exposition of the pervasive character of this crisis. It is not confined to the megalomaniacal dreamers of a revolutionary apocalypse; rather, echoes of it are found in the more moderate Enlightenment preoccupation with progress to be attained through application of the scientific method. Faith in the capacity of instrumental reason to answer the ultimate questions of human existence defined men such as Voltaire, Helvétius, Diderot, D'Alembert, and Condorcet. It remains the authoritative faith of our world today, Voegelin argues, demonstrated by our continuing inability to step outside the parameters of the Enlightenment. Are we condemned, then, to oscillate between the rational incoherence of a science that never delivers on its promises and a now discredited revolutionary idealism that wreaks havoc in practice? This is the question toward which Voegelin's final volume points. While not direct, his response is evident everywhere. Crisis and the Apocalypse of Man could have been written only by a man who had reached his own resolution of the crisis.
Philosophy of the Buddha is a philosophical introduction to the teaching of the Buddha. It carefully guides readers through the basic ideas and practices of the Buddha, including kamma (karma), rebirth, the not-self doctrine, the Four Noble Truths, the Eightfold Path, ethics, meditation, non-attachment, and Nibbâna (Nirvana). The book includes an account of the life of the Buddha as well as comparisons of his teaching with practical and theoretical aspects of some Western philosophical outlooks, both ancient and modern. Most distinctively, Philosophy of the Buddha explores how Buddhist enlightenment could enable us to overcome suffering in our lives and reach our full potential for compassion and tranquillity. This is one of the first books to introduce the philosophy of the Buddha to students of Western philosophy. Christopher W. Gowans' style is exceptionally clear and appropriate for anyone looking for a comprehensive introduction to this growing area of interest.
Beginning with Jung's earliest correspondence to associates of the psychoanalytic period and ending shortly before his death, the 935 letters selected for these two volumes offer a running commentary on his creativity. The recipients of the letters include Mircea Eliade, Sigmund Freud, Esther Harding, James Joyce, Karl Kernyi, Erich Neumann, Maud Oakes, Herbert Read, Upton Sinclair, and Father Victor White.
Decision Theory has considerably developed in the late 1970's and the 1980's. The evolution has been so fast and far-r2aching that it has become increasingly difficult to keep track of the new state of the art. After a decade of new contributions, there was a need for an overview' of the field. This book is intended to fill the gap. The reader will find here thirty~nine selected papers which were given at FUR-III, the third international confe rence on the Foundations and applications of Utility, Risk and decision theories, held in Aix-en-Provence in June 1986. An introductory chapter will provide an overview of the main questions raised on the subject since the 17th Century and more particularly so in the last thirty years, as well as some elementary information on the experimental and theoretical results obtained. It is thus hoped that any reader with some basic background in either Economics, Hanagement or Operations Research will be able to read profitably the thirty-nine other chapters. Psychologists, Sociologists, Social Philosophers and other specialists of the social sciences will also read this book with interest, as will high-level practitioners of decision~making and advanced students in one of the abovementioned fields. An expository survey of this volume will be found at the end of the introductory chapter, so that any of the seven parts of the book can be put by the reader in due perspective.
During the Scottish Enlightenment the relationship between aesthetics and ethics became deeply ingrained: beauty was the sensible manifestation of virtue; the fine arts represented the actions of a virtuous mind; to deeply understand artful and natural beauty was to identify with moral beauty; and the aesthetic experience was indispensable in making value judgments. This book reveals the history of how the Scots applied the vast landscape of moral philosophy to the specific territories of beauty - in nature, aesthetics and ethics - in the eighteenth century. The author explores a wide variety of sources, from academic lectures and institutional record, to more popular texts such as newspapers and pamphlets, to show how the idea that beauty and art made individuals and society more virtuous was elevated and understood in Scottish society.
Aquinas on Beauty explores the nature and role of beauty in the thought of Thomas Aquinas. Beginning with a standard definition of beauty provided by Aquinas, it explores each of the components of that definition. The result is a comprehensive account of Aquinas’s formal view on the subject, supplemented by an exploration into Aquinas’s commentary on Dionysius’s Divine Names, including a comparison of his views with those of both Dionysius and those of Aquinas’s mentor, Albert the Great. The book also highlights the tight connection in Aquinas’s thought between aesthetics and ethics, and illustrates how Aquinas preserves what is best about aesthetic traditions preceding him, and anticipates what is best about aesthetic traditions that would follow, marrying objective and subjective aesthetic intuitions and charting a kind of via media between the common extremes.
"When first I undertook the study of the theory of Art, many years ago, I was impressed by the emphasis of pleasure attainment in all descriptions of art works, and by the emphatic pleasurableness of my own mental state during the contemplation of artistic productions. My thought being thus turned to the consideration of the relation of aesthetics to hedonics, I was led to make a careful study of the psychology of pleasure and of its correlate pain : the results of this study I here lay before those who may be interested"--Préface
This book is about how we think about the future. It is about how we think about our own personal futures and how such prospection is connected to our well-being and mental health. The ability to think about the future is essential for functioning, and is also central to individual well-being and mental health. This book reviews the growing evidence for the link between prospection and well-being. A variety of aspects of prospection are discussed, including prediction and anticipation for future events, judging how we will feel when events do happen to us, and how we feel in the here-and-now when contemplating what will happen in the future. Each of these aspects of prospection is connected to experiences of well-being and mental health in different ways. Questions of bias and accuracy in prediction are also addressed in the context of discussing optimism and pessimism. Qualities of goals for the future that are strongly implicated in aspects of well-being and mental health are reviewed, along with the role that difficulties in planning how to reach goals play in states of low well-being. The book also attempts to reconcile the seeming contradiction between being mindful in the present and thinking about the future. Ways of trying to change problematic prospection are also reviewed in light of their ability to improve well-being and reduce psychological distress. Of course, it is not possible to think about the future without remembering the past, and the involvement of memory in prospection is discussed, especially in relation to memory difficulties producing difficulties in prospection. The book concludes by arguing that our well-being and mental health are intimately bound up with our subjective future life trajectories.
