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Al-Ghazālī and the Idea of Moral Beauty rethinks the relationship between the good and the beautiful by considering the work of eleventh-century Muslim theologian Abū Ḥāmid al-Ghazālī (d. 1111). A giant of Islamic intellectual history, al-Ghazālī is celebrated for his achievements in a wide range of disciplines. One of his greatest intellectual contributions lies in the sphere of ethics, where he presided over an ambitious attempt to integrate philosophical and scriptural ideas into a seamless ethical vision. The connection between ethics and aesthetics turns out to be a signature feature of this account. Virtue is one of the forms of beauty, and human beings are naturally disposed to respond to it with love. The universal human response to beauty in turn provides the central paradigm for thinking about the love commanded by God. While al-Ghazālī’s account of divine love has received ample attention, his special way of drawing the good into relation with the beautiful has oddly escaped remark. In this book Sophia Vasalou addresses this gap by offering a philosophical and contextual study of this aspect of al-Ghazālī’s ethics and of the conception of moral beauty that emerges from it. This book will be of interest to scholars and students in Islamic ethics, Islamic intellectual history, and the history of ethics.
How looking beautiful has become a moral imperative in today's worldThe demand to be beautiful is increasingly important in today's visual and virtual culture. Rightly or wrongly, being perfect has become an ethical ideal to live by, and according to which we judge ourselves good or bad, a success or a failure. Perfect Me explores the changing nature of the beauty ideal, showing how it is more dominant, more demanding, and more global than ever before.Heather Widdows argues that our perception of the self is changing. More and more, we locate the self in the body--not just our actual, flawed bodies but our transforming and imagined ones. As this happens, we further embrace the beauty ideal. Nobody is firm enough, thin enough, smooth enough, or buff enough-not without significant effort and cosmetic intervention. And as more demanding practices become the norm, more will be required of us, and the beauty ideal will be harder and harder to resist.If you have ever felt the urge to "make the best of yourself" or worried that you were "letting yourself go," this book explains why. Perfect Me examines how the beauty ideal has come to define how we see ourselves and others and how we structure our daily practices-and how it enthralls us with promises of the good life that are dubious at best. Perfect Me demonstrates that we must first recognize the ethical nature of the beauty ideal if we are ever to address its harms.
#1 NEW YORK TIMES BESTSELLER • A special 25th anniversary edition of the beloved book that has changed millions of lives with the story of an unforgettable friendship, the timeless wisdom of older generations, and healing lessons on loss and grief—featuring a new afterword by the author “A wonderful book, a story of the heart told by a writer with soul.”—Los Angeles Times “The most important thing in life is to learn how to give out love, and to let it come in.” Maybe it was a grandparent, or a teacher, or a colleague. Someone older, patient and wise, who understood you when you were young and searching, helped you see the world as a more profound place, gave you sound advice to help you make your way through it. For Mitch Albom, that person was his college professor Morrie Schwartz. Maybe, like Mitch, you lost track of this mentor as you made your way, and the insights faded, and the world seemed colder. Wouldn’t you like to see that person again, ask the bigger questions that still haunt you, receive wisdom for your busy life today the way you once did when you were younger? Mitch Albom had that second chance. He rediscovered Morrie in the last months of the older man’s life. Knowing he was dying, Morrie visited with Mitch in his study every Tuesday, just as they used to back in college. Their rekindled relationship turned into one final “class”: lessons in how to live. “The truth is, Mitch,” he said, “once you learn how to die, you learn how to live.” Tuesdays with Morrie is a magical chronicle of their time together, through which Mitch shares Morrie’s lasting gift with the world.
Essays on small art films and big-budget blockbusters, including Antonia's Line, American Beauty, Schindler's List, and The Passion of the Christ, that view films as life lessons, enlarging our sense of human possibilities. For Alan Stone, a one-time Freudian analyst and former president of the American Psychiatric Society, movies are the great modern, democratic medium for exploring our individual and collective lives. They provide occasions for reflecting on what he calls “the moral adventure of life”: the choices people make—beyond the limits of their character and circumstances—in response to life's challenges. The quality of these choices is, for him, the measure of a life well lived. In this collection of his film essays, Stone reads films as life texts. He is engaged more by their ideas than their visual presentation, more by their power to move us than by their commercial success. Stone writes about both art films and big-budget Hollywood blockbusters. And he commands an extraordinary range of historical, literary, cultural, and scientific reference that reflects his impressive personal history: professor of law and medicine, football player at Harvard in the late 1940s, director of medical training at McLean Hospital, and advisor to Attorney General Janet Reno on behavioral science. In the end, Stone's enthusiasms run particularly to films that embrace the sheer complexity of life, and in doing so enlarge our sense of human possibilities: in Antonia's Line, he sees an emotionally vivid picture of a world beyond patriarchy; in Thirteen Conversations about One Thing, the power of sheer contingency in human life; and in American Beauty, how beauty in ordinary experience draws us outside ourselves, and how beauty and justice are distinct goods, with no intrinsic connection. Other films discussed in these essays (written between 1993 and 2006 for Boston Review) include Un Coeur en Hiver, Schindler's List, Pulp Fiction, Thirteen Days, the 1997 version of Lolita, The Battle of Algiers, The Passion of the Christ, Persuasion, and Water.
Augustine's dominant image for the human life is peregrinatio, which signifies at once a journey to the homeland (a pilgrimage) and the condition of exile from the homeland. For Augustine, all human beings are, in the earthly life, exiles from their true homeland: heaven. Some, but not all, become pilgrims seeking a way back to the heavenly homeland, a return mediated by the incarnate Christ. Becoming a pilgrim begins with attraction to beauty. The return journey therefore involves formation, both moral and aesthetic, in loving rightly. This image has occasioned a lot of angst in ethical thought in the last century. Augustine's vision of Christian life as a pilgrimage, his critics allege, casts a pall of groaning and longing over this life in favor of happiness in the next. Augustine's eschatological orientation robs the world of beauty and ethics of urgency. In Pilgrimage as Moral and Aesthetic Formation in Augustine's Thought, Sarah Stewart-Kroeker responds to Augustine's critics by elaborating the Christological continuity between the earthly journey and the eschatological home. Through this cohesive account of pilgrimage as a journey toward the right ordering of the desire for beauty and love for God and neighbour, Stewart-Kroeker reveals the integrity of Augustine's vision of moral and aesthetic vision. From the human desire for beauty to the embodied practice of Christian sacraments, Stewart-Kroeker develops an account of the relationship between beauty and morality as the linchpin of an Augustinian moral theology.
Can a good work of art be evil? 'Art, Ethics, and Emotion' explores this issue, arguing that artworks are always aesthetically flawed insofar as they have a moral defect that is aesthetically relevant. This book will be of interest to anyone who wants to understand the relation of art to morality.
This book takes the reader on a grand tour of the empirical research concerning the personality trait of appreciation of beauty. It particularly focuses on engagement with natural beauty, engagement with artistic beauty, and engagement with moral beauty. The book addresses philosophers’ thoughts about beauty, especially the special emphasis on the intimate relationship between love and beauty; appreciation of beauty from an evolutionary standpoint; and the emerging science of neuroaesthetics. The book concludes with a consideration of beauty and pedagogy/andragogy, as well as methodologies to increase appreciation of beauty.
God has a bad reputation. Many think of God as wrathful and angry, smiting people for no apparent reason. But the story is more complicated than that. Without minimizing the sometimes harsh realities of the biblical record, David Lamb unpacks the complexity of the Old Testament and assembles an overall picture that gives coherence to our understanding of God in both Old and New Testaments.
Have we become beauty-blind? For two decades or more in the humanities, various political arguments have been put forward against beauty: that it distracts us from more important issues; that it is the handmaiden of privilege; and that it masks political interests. In On Beauty and Being Just Elaine Scarry not only defends beauty from the political arguments against it but also argues that beauty does indeed press us toward a greater concern for justice. Taking inspiration from writers and thinkers as diverse as Homer, Plato, Marcel Proust, Simone Weil, and Iris Murdoch as well as her own experiences, Scarry offers up an elegant, passionate manifesto for the revival of beauty in our intellectual work as well as our homes, museums, and classrooms. Scarry argues that our responses to beauty are perceptual events of profound significance for the individual and for society. Presenting us with a rare and exceptional opportunity to witness fairness, beauty assists us in our attention to justice. The beautiful object renders fairness, an abstract concept, concrete by making it directly available to our sensory perceptions. With its direct appeal to the senses, beauty stops us, transfixes us, fills us with a "surfeit of aliveness." In so doing, it takes the individual away from the center of his or her self-preoccupation and thus prompts a distribution of attention outward toward others and, ultimately, she contends, toward ethical fairness. Scarry, author of the landmark The Body in Pain and one of our bravest and most creative thinkers, offers us here philosophical critique written with clarity and conviction as well as a passionate plea that we change the way we think about beauty.