Search results for ""Author Anna Lännström""

Assuming that people want to be happy, can we show that they cannot be happy without being ethical, and that all rational people therefore should be able to see that it is in their own best interest to be ethical? Is it irrational to reject ethics? Aristotle thought so, claims Anna Lännström; but, she adds, he also thought that there was no way to prove it to a skeptic or an immoral person. Lännström probes Aristotle's view that desire is crucial to decision making and to the formation of moral habits, pinpointing the "love of the fine" as the starting point of any argument for ethics. Those who love the fine can be persuaded that ethics is a crucial part of our happiness. However, as Lännström explains, the immoral person does not share this love, and therefore Aristotle denied that any argument would convince the immoral person to become good. Lännström maintains that Aristotle's Ethics speaks not just to ancient Greeks but to all those who already love the fine, aiming to help them improve their self-understanding and encouraging them to become better human beings. As a consequence, Aristotelian ethics remain viable today. Written in accessible and lucid prose, Loving the Fine contributes to the renewed interest in Aristotle's moral philosophy and will be of interest to students of virtue ethics and the history of philosophy.

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Assuming that people want to be happy, can we show that they cannot be happy without being ethical, and that all rational people therefore should be able to see that it is in their own best interest to be ethical? Is it irrational to reject ethics? Aristotle thought so, claims Anna Lännström; but, she adds, he also thought that there was no way to prove it to a skeptic or an immoral person. Lännström probes Aristotle's view that desire is crucial to decision making and to the formation of moral habits, pinpointing the "love of the fine" as the starting point of any argument for ethics. Those who love the fine can be persuaded that ethics is a crucial part of our happiness. However, as Lännström explains, the immoral person does not share this love, and therefore Aristotle denied that any argument would convince the immoral person to become good. Lännström maintains that Aristotle's Ethics speaks not just to ancient Greeks but to all those who already love the fine, aiming to help them improve their self-understanding and encouraging them to become better human beings. As a consequence, Aristotelian ethics remain viable today. Written in accessible and lucid prose, Loving the Fine contributes to the renewed interest in Aristotle's moral philosophy and will be of interest to students of virtue ethics and the history of philosophy.

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This timely book brings together distinguished scholars who reflect on the fascination and fear that humans inevitably experience when confronted with diverse religious beliefs and practices. Contributors argue that fear of the “stranger” and his or her religion can only be overcome through education, and they suggest ways in which we can better understand one another and the world in which we live. The first part of the collection, entitled “Talking with Strangers,” explores avenues for finding common ground between “religious strangers.” In this set of essays Stephen Prothero examines the American reception of Hinduism, John de Gruchy analyzes the relationship between Christianity, Judaism, and Islam in South Africa, and Bhikhu Parekh imagines a dialogue between Osama bin Laden and Mahatma Gandhi. The second set of essays addresses the theme of understanding difference, with a particular focus on methodological approaches within philosophy of religion. Wendy Doniger argues for an approach to cross-cultural studies that recognizes both the similarities and the differences between us and the other, and that encourages us to think and feel with the alien tradition. Eliot Deutsch advocates a pluralistic approach to religion that encourages cross-religious dialogue. Robert Neville’s essay challenges the tendency to view other religions through a lens shaped by one’s own faith tradition. The final set of essays discusses religious conversions and converts. It includes a piece by John Carman on conversion from Hinduism to Christianity, an essay by Werner Gundersheimer on crossing the border between Christianity and Judaism, and Pravrajika Vrajaprana’s description of her experience as a Caucasian American who became a Hindu nun. Collectively these essays reveal the importance of learning about, listening to, and empathizing with the “stranger’s religion.” This book will appeal to anyone who is interested in cross-religious and cultural dialogue.

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This timely book brings together distinguished scholars who reflect on the fascination and fear that humans inevitably experience when confronted with diverse religious beliefs and practices. Contributors argue that fear of the “stranger” and his or her religion can only be overcome through education, and they suggest ways in which we can better understand one another and the world in which we live. The first part of the collection, entitled “Talking with Strangers,” explores avenues for finding common ground between “religious strangers.” In this set of essays Stephen Prothero examines the American reception of Hinduism, John de Gruchy analyzes the relationship between Christianity, Judaism, and Islam in South Africa, and Bhikhu Parekh imagines a dialogue between Osama bin Laden and Mahatma Gandhi. The second set of essays addresses the theme of understanding difference, with a particular focus on methodological approaches within philosophy of religion. Wendy Doniger argues for an approach to cross-cultural studies that recognizes both the similarities and the differences between us and the other, and that encourages us to think and feel with the alien tradition. Eliot Deutsch advocates a pluralistic approach to religion that encourages cross-religious dialogue. Robert Neville’s essay challenges the tendency to view other religions through a lens shaped by one’s own faith tradition. The final set of essays discusses religious conversions and converts. It includes a piece by John Carman on conversion from Hinduism to Christianity, an essay by Werner Gundersheimer on crossing the border between Christianity and Judaism, and Pravrajika Vrajaprana’s description of her experience as a Caucasian American who became a Hindu nun. Collectively these essays reveal the importance of learning about, listening to, and empathizing with the “stranger’s religion.” This book will appeal to anyone who is interested in cross-religious and cultural dialogue.

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