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Gabriele Taylor presents a philosophical investigation of the 'ordinary' vices traditionally seen as 'death to the soul': sloth, envy, avarice, pride, anger, lust, and gluttony. This complements recent work by moral philosophers on virtue, and opens up the neglected topic of the vices for further study. Whilst in a mild form the vices may be ordinary and common failings, Deadly Vices makes the case that for those wholly in their grip they are fatally destructive, preventingthe flourishing of the self and of a worthwhile life. An agent therefore has a powerful reason to avoid such states and dispositions and rather to cultivate those virtues that counteract a deadly vice.In dealing with individual vices, their impact on the self, and their interrelation, Deadly Vices offers a unified account of the vices that not only encompasses the healing virtues but also engages with issues in the philosophy of mind as well as in moral philosophy, and shows the connection between them. Literary examples are used to highlight central features of individual vices and set them in context.
Drawing on centuries of wisdom from the Christian ethical tradition, this book takes readers on a journey of self-examination, exploring why our hearts are captivated by glittery but false substitutes for true human goodness and happiness. The first edition sold 35,000 copies and was a C. S. Lewis Book Prize award winner. Now updated and revised throughout, the second edition includes a new chapter on grace and growth through the spiritual disciplines. Questions for discussion and study are included at the end of each chapter.
These essays examine the seven deadly sins as cultural constructions in the Middle Ages and beyond, focusing on the way concepts of the sins are used in medieval communities, the institution of the Church, and by secular artists and authors.
When Stanford M. Lyman authored The Seven Deadly Sins: Society and Evil in 1978 it was hailed by Alasdair MacIntyre as "a book of absorbing interest and importance...[that] places us all in his debt." By Nelson Hart as "a masterful and thought-provoking book...[that] is the only scholarly treatment of sin that is so well-informed by the best of ancient through modern perspectives." By James A. Aho as a work whose "abstract hardly does justice to the scholarly and detailed analysis of sin." And by Harry Cohen as a "book...[that] stands as a beautiful illustration of what holistic, idiosyncratic, interdisciplinary, and creative thinking and writing can bring to bear on the age-old problem of society and evil." The American Sociological Association's section on the Sociology of the Emotions selected this book as one of the works that laid the foundations for the study of pride, lust, envy, and anger—basic sentiments embedded in the social process. For this revised and expanded edition Lyman has written a new chapter, "Sentiments, Sin, and Social Conflict: Toward a Sociology of the Emotions." The new edition will be a valuable work for courses in social psychology, ethics, deviance, and the sociology of morals and of religion.
Compelling basic principles of economics every citizen should know to enable better personal decision-making and better evaluation of public policy.
Sin, like death, is an unassailable fact of life. It is also one of the last great taboos for public debate. In this compelling book, the Henry Fairlie shows that it is possible and necessary to talk about sin in ways that enrich our societies and our personal lives. Fairlie relates these ancient sins to the central issues of contemporary life: liberal vs. conservative politics, discrimination, pornography, abortion, the vistas of modern science, and especially the pop-psychologies that confirm the narcissism of our age.
Lust, says Simon Blackburn, is furtive, headlong, always sizing up opportunities. It is a trail of clothing in the hallway, the trashy cousin of love. But be that as it may, the aim of this delightful book is to rescue lust "from the denunciations of old men of the deserts, to deliver it from the pallid and envious confessor and the stocks and pillories of the Puritans, to drag it from the category of sin to that of virtue." Blackburn, author of such popular philosophy books as Think and Being Good, here offers a sharp-edged probe into the heart of lust, blending together insight from some of the world's greatest thinkers on sex, human nature, and our common cultural foibles. Blackburn takes a wide ranging, historical approach, discussing lust as viewed by Aristophanes and Plato, lust in the light of the Stoic mistrust of emotion, and the Christian fear of the flesh that catapulted lust to the level of deadly sin. He describes how philosophical pessimists like Schopenhauer and Sartre contributed to our thinking about lust and explores the false starts in understanding lust represented by Freud, Kinsey, and modern "evolutionary psychology." But most important, Blackburn reminds us that lust is also life-affirming, invigorating, fun. He points to the work of David Hume (Blackburn's favorite philosopher) who saw lust not only as a sensual delight but also "a joy of the mind." Written by one of the most eminent living philosophers, attractively illustrated and colorfully packaged, Lust is a book that anyone would lust over.
Seven titles in one book. All the seven deadly sins explained and analyzed. Book 1: Envy is often something we point out in others, but if we face the facts and admit to being imperfect, finding it in ourselves can actually improve our lives, our attitude, and our happiness. Book 2: Gluttony has been mistaken for many things in the past. Some people judge others for being fat. Some are confused as to how far to go when indulging themselves in delicious foods. And others wonder if self-discipline in general is the underlying commandment that is related to the sin of gluttony. Book 3: We’ve heard it before: The love of money is the root of all evil. Greed, or avarice, has caused many to “err from the faith” according to Paul, who wrote to Timothy. “Flee these things,” he said, urging him—and all of us—to concentrate on Christlike qualities instead of worldly possessions, and on treasures in heaven, not on earth. Greed is everywhere. It is almost unavoidable. If we let go of the possessions that so easily possess us, we can focus more on God and His purposes. Book 4: Lust has caused so much grief, so much heartbreak, and so many broken homes. We cannot underestimate the consequences of infidelity or rushing into a passion without self-control. Not only do our actions have an impact on ourselves, but also on many others around us. As you read through the examples and the immensity of sexual immorality and its consequences, you will see things from a different light. The seriousness of this topic will be impressed on your soul as you read through shocking stories, ironic consequences, and logical yet spiritual theories you will feel are true. Book 5: Many people don’t see it this way, but pride is truly the most important thing we need to control and eliminate. We all have something to work on. We all need to realize better who we are. If we do, we won’t look down on others, and less conflict, more equality, and more tolerance will follow. Learn how to make the world a better place by overcoming your own ego, and instead of blowing up your self-image, submitting to God’s will and allowing Him to make you the best you can be. Book 6: Sloth, or laziness, is not something we do; rather, it’s NOT doing something we should that makes it so sinful. The Latin words “tristitia” or “acedia” mean “without care.” When we stop caring, things go wrong. How come laziness is so destructive, especially when we are not actually doing something wrong? In holy writ, life is sometimes referred to as a spiritual war. Book 7: Regarded as one of the seven deadly sins, wrath can lead to serious consequences, such as violence, aggression, saying things we regret later, or making decisions that go contrary to what benefits us. The world is filled with anger, rage, and frustration. The difference between passive and aggressive anger will be explained, as well as neurological connections that are made each time we lose our temper.
This volume opens with the bold suggestion that the seven deadly sins constitute a key to the structure of Inferno and Paradiso, as well as Purgatorio. It ends with a discussion of cowardice (not strictly a deadly sin) in Inferno iii, followed by a look at Dante himself in the light of all the capital vices. In between, each of the seven is focused on in turn. Intellectual pride is cited as the reason for Cavalcanti's absence from the Commedia, while-separately-the pride cantos in Purgatorio are read as a reconstruction of the individual's passage from pride to piety. Envy is located in the political sphere and shown to be almost always figured in conjunction with other vices whose sinful acts it prompts. It is then argued that Dante clarifies problems encountered in medieval attempts to distinguish between just and unjust anger. Sloth in The Divine Comedy is explored next, with particular attention to the poet Statius, its only named exponent. The poet's understanding of avarice is placed in the context of the revived money economy and the papacy's inflated temporal pretensions, while that understanding is, secondly, viewed in relation to the ancient Romans. Gluttony occasions reflection about analogies between the body and the book, as well as remarks about illustrations of the gluttons' aerial bodies in The Divine Comedy's early printed editions. The ambivalence of Dante's principal representations of lust is seen to imply a tension in his great poem between love poetry and spirituality, a tension he seeks to resolve in Beatrice. (Series: UCD Foundation for Italian Studies) [Subject: Literary Criticism, Dante, Italian Studies, The Divine Comedy, Renaissance Italy]
This eleventh edition was developed during the encyclopaedia's transition from a British to an American publication. Some of its articles were written by the best-known scholars of the time and it is considered to be a landmark encyclopaedia for scholarship and literary style.