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More reflections in natural history. Rorty R Toward a post-metaphysical culture. Between metaphysics and the critique of reason, New edn. Polity, Cambridge Google Scholar.

The growth of scientific knowledge, 4th edn. An argument for interactionism.

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Gifford lectures delivered in the University of Edinburgh during the session — Weinberg S Cosmic questions. Steven Weinberg and John Polkinghorne — an Exchange. Accessed 14 Mar Essay in sociology, New edition. Routledge, Abingdon Google Scholar. Inventing right and wrong. Rawls J Kantian constructivism in moral theory. Harman G The nature of morality. An introduction to ethics. Einstein A, cit. Dawkins R The god delusion.


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Rawls J A theory of justice original edition. Hartshorne C Omnipotence and other theological mistakes. Aiken HD God and evil. A study of some relations between faith and morals. Ethics 68 2 —97, p 82 CrossRef Google Scholar. Nowell-Smith PH Morality—religious and secular. In: Ramsey IT ed Christian ethics and contemporary philosophy. Luhmann N Introduction to systems theory. Luhmann N Social systems.

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Habermas J Justification and application. Remarks on discourse ethics. Metropolis, Marburg, p S. Elster J Local justice. How institutions allocate scarce goods and necessary burdens. Russell Sage, Cambridge, p 15 Google Scholar. Sen A The idea of justice. Penguin Books, London Google Scholar. Routledge, London, pp —, p emphasis mine. Martin Luther King, Jr.

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Was not Jesus an extremist for love… Was not Amos an extremist for justice… Was not Paul an extremist for the Christian gospel… Perhaps the South, the nation and the world are in dire need of creative extremists. Ralph Adams Cram St. Paul, MN: Thomas A. Boyd, , 4. Pleasure and pain are powerful determinants of our actions. Pleasure is the natural accompaniment of unimpeded activity. Pleasure, as such, is neither good nor bad.

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Even so, pleasure is something positive and its effect is to perfect the exercise of activity. Everything from playing chess to making love is improved with skill. Pleasure cannot be directly sought--it is the side-product of activity. It is only an element of happiness. The good person, the one who has attained eudaemonia , is the standard as to what is truly pleasant or unpleasant.

Friendship : a person's relationship to a friend is the same as the relation to oneself.

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The friend can be thought of as a second self. In friendship a person loves himself egoism not as one seeks money for himself, but as he gives his money away to receive honor. The Good--endures as long as both retain their character.


The Contemplative Faculty --the exercise of perfect happiness in intellectual or philosophic activity. Reason is the highest faculty of human beings. We can engage in it longer than other activities.

Philosophy is loved as an end-in-itself, and so eudaemonia implies leisure and self-sufficiency as an environment for contemplation. Send corrections or suggestions to webmaster philosophy. Site Map. Aristotle distinguishes between happiness eudaemonia and moral virtue:. For example, consider the following traits:. The kinds of friendship:.