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The best-selling author of Why the West Rules—for Now examines the evolution and future of human values Most people in the world today think democracy and gender equality are good, and that violence and wealth inequality are bad. But most people who lived during the 10,000 years before the nineteenth century thought just the opposite. Drawing on archaeology, anthropology, biology, and history, Ian Morris explains why. Fundamental long-term changes in values, Morris argues, are driven by the most basic force of all: energy. Humans have found three main ways to get the energy they need—from foraging, farming, and fossil fuels. Each energy source sets strict limits on what kinds of societies can succeed, and each kind of society rewards specific values. But if our fossil-fuel world favors democratic, open societies, the ongoing revolution in energy capture means that our most cherished values are very likely to turn out not to be useful any more. Foragers, Farmers, and Fossil Fuels offers a compelling new argument about the evolution of human values, one that has far-reaching implications for how we understand the past—and for what might happen next. Originating as the Tanner Lectures delivered at Princeton University, the book includes challenging responses by classicist Richard Seaford, historian of China Jonathan Spence, philosopher Christine Korsgaard, and novelist Margaret Atwood.
For over thirty years Susan Wolf has been writing about moral and nonmoral values and the relation between them. This volume collects Wolf's most important essays on the topics of morality, love, and meaning, ranging from her classic essay "Moral Saints" to her most recent "The Importance of Love." Wolf's essays warn us against the common tendency to classify values in terms of a dichotomy that contrasts the personal, self-interested, or egoistic with the impersonal, altruistic or moral. On Wolf's view, this tendency ignores or distorts the significance of such values as love, beauty, and truth, and neglects the importance of meaningfulness as a dimension of the good life. These essays show us how a self-conscious recognition of the variety of values leads to new understandings of the point, the content, and the limits of morality and to new ways of thinking about happiness and well-being.
This original and engaging book advocates an unabashedly empirical approach to understanding human values: abstract ideals that we consider important, such as freedom, equality, achievement, helpfulness, security, tradition, and peace. Our values are relevant to everything we do, helping us choose between careers, schools, romantic partners, places to live, things to buy, who to vote for, and much more. There is enormous public interest in the psychology of values and a growing recognition of the need for a deeper understanding of the ways in which values are embedded in our attitudes and behavior. How do they affect our well-being, our relationships with other people, our prosperity, and our environment? In his examination of these questions, Maio focuses on tests of theories about values, through observations of what people actually think and do. In the past five decades, psychological research has learned a lot about values, and this book describes what we have learned and why it is important. It provides the first overview of psychological research looking at how we mentally represent and use our values, and constitutes important reading for psychology students at all levels, as well as academics in psychology and related social and health sciences.
This volume presents theoretical, methodological, and empirical advances in understanding, and also in the effects of understanding, individual and societal values.
Provides a wealth of information about values and beliefs of people all over the world
The present study, begun in 1945, Is in part the outgrowth of my earlier book Paths of Life, published in 1942. In that book's interpretation of religious attitudes and ethical systems past and present, three basic dimensions of value were postulated, and seven possible value patterns were analyzed in terms of those dimensions. The seventh of the patterns, or life-orientations, had never been manifested by a major social group, but it was felt that the pattern held promise for man's future. Such an analysis of patterned, dimensional human values seemed worthy of sustained and critical investigation. The belief that a scientific study of values might also advance the enterprise of the humanities was in part related to the philosophical tradition of American pragmatism. Peirce, James, Dewey, Mead, and Lewis were major influences on my thinking, and they had all believed that evaluations were much like scientific judgments and (with some variations) that a scientific study of values and evaluations not only was possible but would be of service to man in his characteristic activity as valuer. It seemed desirable to put this philosophic position to a serious empirical test. -- Preface (p.vii).
"Over the course of history, Fraser argues, human values have served primarily not as conservative influences that promote permanence, continuity, and balance - as commonly believed - but as revolutionary forces that, in the long run, promote change by generating and sustaining certain unresolvable conflicts."--BOOK JACKET.
Sam Harris dismantles the most common justification for religious faith--that a moral system cannot be based on science.
Milton Rokeach's book The Nature of Human Values (1973), and the Rokeach Value Survey, which the book served as the test manual for, occupied the final years of his career. In it, he posited that a relatively few "terminal human values" are the internal reference points that all people use to formulate attitudes and opinions, and that by measuring the "relative ranking" of these values one could predict a wide variety of behavior, including political affiliation and religious belief. This theory led to a series of experiments in which changes in values led to measurable changes in opinion for an entire small city in the state of Washington.