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"Austen's novels have become timeless classics because of their biting wit, honest social commentary, and because she wrote of strong women who were ahead of their day. True to their principles and beliefs, they fought through hypocrisy and broke social boundaries to find their happily-ever-after. In the third romance anthology of The Quill Collective series, sixteen celebrated Austenesque authors write the untold histories of Austen's brave adventuresses, her shy maidens, her talkative spinsters, and her naughty matrons. Peek around the curtain and discover what made Lady Susan so wicked, Mary Crawford so capricious, and Hettie Bates so in need of Emma Woodhouse's pity."--
Why do three out of four professional football players go bankrupt? How can illiterate jungle dwellers pass a test that tricks Harvard philosophers? And why do billionaires work so hard -- only to give their hard-earned money away? When it comes to making decisions, the classic view is that humans are eminently rational. But growing evidence suggests instead that our choices are often irrational, biased, and occasionally even moronic. Which view is right -- or is there another possibility? In this animated tour of the inner workings of the mind, psychologist Douglas T. Kenrick and business professor Vladas Griskevicius challenge the prevailing views of decision making, and present a new alternative grounded in evolutionary science. By connecting our modern behaviors to their ancestral roots, they reveal that underneath our seemingly foolish tendencies is an exceptionally wise system of decision making. From investing money to choosing a job, from buying a car to choosing a romantic partner, our choices are driven by deep-seated evolutionary goals. Because each of us has multiple evolutionary goals, though, new research reveals something radical -- there's more than one "you" making decisions. Although it feels as if there is just one single "self" inside your head, your mind actually contains several different subselves, each one steering you in a different direction when it takes its turn at the controls. The Rational Animal will transform the way you think about decision making. And along the way, you'll discover the intimate connections between ovulating strippers, Wall Street financiers, testosterone-crazed skateboarders, Steve Jobs, Elvis Presley, and you.
"MacIntyre--one of the foremost ethicists of the past half-century--makes a sustained argument for the cetnrality, in well-lived human lives, of both virtue and local communities of giving and receiving. He criticizes the mainstream of Western ethics, including his own previous position, for not taking seriously the dependent and animal sides of human nature, thereby overemphasizing the powers of reason and the pursuit of reason and the pursuit of autonomy. . . . This important work in ethics is essential for the professional philosopher and is highly readable for students at all levels and for thoughtful citizens." --Choice
Publisher description
Presents a compelling new view of our moral relationships to the other animals
"De regimine Christiano," produced at the height of the great conflict of 1296-1303 between Pope Boniface VIII and Philip the Fair of France, is a detailed and rigorous defence of the papacy s claim to supremacy even in temporal matters.
Mainstream economists everywhere exhibit an "irrational passion for dispassionate rationality." Behavioral economists, and long-time critic of mainstream economics suggests that people in mainstrean economic models "can think like Albert Einstein, store as much memory as IBM’s Big Blue, and exercise the will power of Mahatma Gandhi," suggesting that such a view of real world modern homo sapiens is simply wrongheaded. Indeed, Thaler and other behavioral economists and psychology have documented a variety of ways in which real-world people fall far short of mainstream economists' idealized economic actor, perfectly rational homo economicus. Behavioral economist Daniel Ariely has concluded that real-world people not only exhibit an array of decision-making frailties and biases, they are "predictably irrational," a position now shared by so many behavioral economists, psychologists, sociologists, and evolutionary biologists that a defense of the core rationality premise of modedrn economics is demanded.
An exposition challenging inveterate verdicts ingrained in the historical / theological mindset about Origen, who is shown to have produced a sheerly new theory of Time, the Christian one. Claims attributing the tenet of a 'beginningless world' to him are disproved. The author challenges the widespread impression about this theology being bowled head over heels by its encounter with Platonism or Neoplatonism, casting new light on Origen's grasp of the relation between Hellenism, Hebrew thought and Christianity.
Christine M. Korsgaard presents a compelling new view of humans' moral relationships to the other animals. She defends the claim that we are obligated to treat all sentient beings as what Kant called "ends-in-themselves". Drawing on a theory of the good derived from Aristotle, she offers an explanation of why animals are the sorts of beings for whom things can be good or bad. She then turns to Kant's argument for the value of humanity to show that rationality commits us to claiming the standing of ends-in-ourselves, in two senses. Kant argued that as autonomous beings, we claim to be ends-in-ourselves when we claim the standing to make laws for ourselves and each other. Korsgaard argues that as beings who have a good, we also claim to be ends-in-ourselves when we take the things that are good for us to be good absolutely and so worthy of pursuit. The first claim commits us to joining with other autonomous beings in relations of moral reciprocity. The second claim commits us to treating the good of every sentient creature as something of absolute importance. Korsgaard argues that human beings are not more important than the other animals, that our moral nature does not make us superior to the other animals, and that our unique capacities do not make us better off than the other animals. She criticizes the "marginal cases" argument and advances a new view of moral standing as attaching to the atemporal subjects of lives. She criticizes Kant's own view that our duties to animals are indirect, and offers a non-utilitarian account of the relation between pleasure and the good. She also addresses a number of directly practical questions: whether we have the right to eat animals, experiment on them, make them work for us and fight in our wars, and keep them as pets; and how to understand the wrong that we do when we cause a species to go extinct.