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The Individual without Passions: Modern Individualism and the Loss of the Social Bond offers an innovative look at an extremely timely and important issue—individualism—from the point of view of a theory of passions. This book underlines the importance of the problem of the passions in both forming individual identity and building the social bond. Drawing inspiration from classic authors that represent fundamental milestones along the route of modern individualism—from Montaigne to Hobbes, from Locke to Smith, from Rousseau to Tocqueville—The Individual without Passions puts forward new hypotheses that contrast with the consolidated views of contemporary reflection, both modern and postmodern. Elena Pulcini argues that passions are crucial not only when they are strong (homo oeconomicus), but also when absent or weak (homo democraticus), in both cases producing pathological effects on the Self and the social bond. Finally, this book underlines that the image of the modern individual does not end with the egoistical passions and that it is possible to reactivate empathetic and solidaristic passions; furthermore, it proposes the hypothesis that the solidaristic passions go to fight the egoistical passions. This hypothesis seems confirmed and is most evident in the phenomenon of the gift (as interpreted by Marcel Mauss and his contemporary heirs), the “hidden” testimony of a desire for belonging which enables us to propose a new figure of the individual—homo reciprocus.
The innovative characteristic of the book lies in its tackling an extremely timely and important issue--mainly individualism--from the original point of view of a theory of passions. It underlines the importance of the problem of the passions both in forming individual identity and in building the social bond. Drawing inspiration from classic authors who represent fundamental milestones along the route of modern individualism (from Montaigne to Hobbes, from Locke to Smith, from Rousseau to Tocqueville etc.), it puts forward new hypotheses that contrast with the consolidated views of contemporary reflection, both modern and postmodern. The main argument is that passions are crucial not only when they are strong (homo oeconomicus), but also when absent or weak (homo democraticus), in both cases producing pathological effects on the Self and the social bond. Finally, the book underlines, in a normative perspective, that the image of the modern individual does not end with the egoistical passions and that it is possible to reactivate empathetic and solidaristic passions; furthermore, it proposes the hypothesis that the (solidaristic) passions go to fight the (egoistical) passions. This is most evident in the phenomenon of the gift (as interpreted by Marcel Mauss and his contemporary heirs), the "hidden" testimony of a desire for belonging that enables one to think of a new figure of the individual: homo reciprocus.
Enticed by rage, sensuality, or pride, anyone can become caught up in previously unimaginable acts. Experienced biblical counselor John Street takes a hard look at the heart idolatries that lead even Christians to commit egregious sexual sin . . . showing how to bring lasting change by identifying the underlying motivations of the heart. Here there is hope: any sin can be forgiven, and Christ gives men and women the grace to mortify fleshly desires and to humbly live for him.
Do you believe you think independently? Do you alone control your actions? Stoic philosophy asserts that your mind, thoughts, and actions are traces of a world which shapes you, and everyone else, together. Our personal nature is part of a system, not independent. This book studies how a Stoic thinks and acts as part of a community and in service of a world, rather than separately or for themselves alone. This is not just another book about Stoic philosophy. Stoicism has been popularized as a way to primarily serve personal benefits, promising mental resilience in an uncontrollable world of people and events. This book instead explores how for the Stoics we only benefit personally by being aware of how we are entangled with our fellow humans and the world. This perspective reveals anti-individualistic conditions for the well-being that individuals seek from the philosophy. By studying features that might seem to define us as separate individuals--our mind, body, self-preserving instinct, knowledge, and happiness--we find that everything about each of us is interconnected and shared. The theoretical analysis, suitable for general and academic readers, involves all ancient Stoic eras, comparisons with pre-Socratic, Platonic, and Aristotelian positions, and modern Stoic debates.
Marx and Hegel on the Dialectic of the Individual and the Social is a detailed investigation of the major works of Hegel and the young Marx with exploring how the concept of the individual is positioned within their ontologies and how this positioning is reflected in their related political views. Instead of contrasting a Marxist understanding of the individual with that of a liberal thinker, Sevgi Dogan chooses to take Hegel’s theory of the state as representative of the modern state, which Marx criticizes. The decision to be in opposition to Hegel rather than some other liberal thinkers is important for two reasons. First, since Marx has developed many of his early ideas in critical interaction with Hegel, this comparative approach enables the book to present a more thorough and well-grounded exposition of Marx’s arguments. Second, since Hegel himself has also criticized the concepts of liberal ideology in many respects, differentiating Marx’s arguments from those of Hegel’s enables the book to underline how and why Hegel’s critique of liberal ideology falls short of actually empowering individuals in the way that Marx’s account does.
Elena Pulcini (1950–2021), an internationally renowned philosopher of care, was at the forefront of thinking and creating a new ethical framework to respond efficaciously to problems that affect individuals at a global level. This translation of Pulcini's last work addresses perhaps the two fundamental questions for our times—namely, "Why care for others when we are not bound by personal relationships?" and "Why commit to justice even when it does not personally affect us?" By focusing on passions such as indignation, fear, compassion, resentment, and love, Pulcini offers an alternative ethical perspective in which justice and care intertwine to supplement and balance each other. Together, care and justice are proven capable of addressing the challenge of the "other," distant in space (the outsider, the marginalized, and the migrant) and time (future generations). In the end, Pulcini proposes a form of moral education that nurtures and develops desirable moral sentiments for a more just world at the interpersonal, social, political, economic, and environmental levels, thereby providing an alternative social, global model to current individual-focused, rights-based, purely rationalist ethical systems.
Interviews with Lillian Hellman, Agnes de Mille, Margaret Mead, Eleanor Holmes Norton, Ruth Bader Ginsburg, Gloria Steinem, Billie Jean King, Bella Abzug, Diana Vreeland, Julia Child, Sylvia Porter, Alberta Hunter, Elisabeth Kubler-Ross, Barbara Walters, and Betty Friedan, among others.
This work, first published in 1990, reissues the first thorough examination of the essentially masculine nature of Max Weber's social and political thinking. Through a detailed examination of his central texts, the author demonstrates Weber's masculine reading of 'social life' and shows how his work advocates a masculine form of life that poses a challenge to contemporary women and to feminism. In particular, she addresses the patriarchal implications of Weber's belief in the need to relegate the ethic of brotherly love to a private sphere in order to make possible rational action and the achievement of greatness in the public sphere.
What steps are needed to make life better and more convivial? The Second Convivialist Manifesto (2020) has presented a short diagnosis of the current crises and sketches of a possible and desirable future. It has been a necessary work of theoretical synthesis, but preserving a viable world also requires passion. It is thus urgent to show what people would gain from a shift to a post-neoliberal and post-growth convivialist future. This volume includes a theoretical debate on convivialism which reflects dystopias and shows the multiple and major obstacles that convivialism will have to face. Mainly, however, the contributors to this volume create sketches of a convivial future and collect accounts of another future world which is attractive for as many as possible.