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In A Feeling of Wrongness, Joseph Packer and Ethan Stoneman confront the rhetorical challenge inherent in the concept of pessimism by analyzing how it is represented in an eclectic range of texts on the fringes of popular culture, from adult animated cartoons to speculative fiction. Packer and Stoneman explore how narratives such as True Detective, Rick and Morty, Final Fantasy VII, Lovecraftian weird fiction, and the pop ideology of transhumanism are better suited to communicate pessimistic affect to their fans than most carefully argued philosophical treatises and polemics. They show how these popular nondiscursive texts successfully circumvent the typical defenses against pessimism identified by Peter Wessel Zapffe as distraction, isolation, anchoring, and sublimation. They twist genres, upend common tropes, and disturb conventional narrative structures in a way that catches their audience off guard, resulting in belief without cognition, a more rhetorically effective form of pessimism than philosophical pessimism. While philosophers and polemicists argue for pessimism in accord with the inherently optimistic structures of expressive thought or rhetoric, Packer and Stoneman show how popular texts are able to communicate their pessimism in ways that are paradoxically freed from the restrictive tools of optimism. A Feeling of Wrongness thus presents uncharted rhetorical possibilities for narrative, making visible the rhetorical efficacy of alternate ways and means of persuasion.
To err is human. Yet most of us go through life assuming (and sometimes insisting) that we are right about nearly everything, from the origins of the universe to how to load the dishwasher. In Being Wrong, journalist Kathryn Schulz explores why we find it so gratifying to be right and so maddening to be mistaken. Drawing on thinkers as varied as Augustine, Darwin, Freud, Gertrude Stein, Alan Greenspan, and Groucho Marx, she shows that error is both a given and a gift—one that can transform our worldviews, our relationships, and ourselves.
A People’s Curriculum for the Earth is a collection of articles, role plays, simulations, stories, poems, and graphics to help breathe life into teaching about the environmental crisis. The book features some of the best articles from Rethinking Schools magazine alongside classroom-friendly readings on climate change, energy, water, food, and pollution—as well as on people who are working to make things better. A People’s Curriculum for the Earth has the breadth and depth ofRethinking Globalization: Teaching for Justice in an Unjust World, one of the most popular books we’ve published. At a time when it’s becoming increasingly obvious that life on Earth is at risk, here is a resource that helps students see what’s wrong and imagine solutions. Praise for A People's Curriculum for the Earth "To really confront the climate crisis, we need to think differently, build differently, and teach differently. A People’s Curriculum for the Earth is an educator’s toolkit for our times." — Naomi Klein, author of The Shock Doctrine and This Changes Everything: Capitalism vs. the Climate "This volume is a marvelous example of justice in ALL facets of our lives—civil, social, educational, economic, and yes, environmental. Bravo to the Rethinking Schools team for pulling this collection together and making us think more holistically about what we mean when we talk about justice." — Gloria Ladson-Billings, Kellner Family Chair in Urban Education, University of Wisconsin-Madison "Bigelow and Swinehart have created a critical resource for today’s young people about humanity’s responsibility for the Earth. This book can engender the shift in perspective so needed at this point on the clock of the universe." — Gregory Smith, Professor of Education, Lewis & Clark College, co-author with David Sobel of Place- and Community-based Education in Schools
There must be some connection between our deontic notions, rightness and wrongness, and our responsibility notions, praise- and blameworthiness. Yet traditional approaches to each set of concepts tend to take the other set for granted. This book takes an integrated approach to these questions, drawing on both ethics and responsibility theory, and thereby illuminating both sets of concepts. Elinor Mason describes this as 'normative responsibility theory': the primary aim is not to give an account of the conditions of agency, but to give an account of what sort of wrong action makes blame fitting. She presents a pluralistic view of both obligation and blameworthiness, identifying three different ways to be blameworthy, corresponding to different ways of acting wrongly. First, ordinary blameworthiness is essentially connected to subjective wrongness, to acting wrongly by one's own lights. Subjective obligation, and ordinary blame, apply only to those who are within our moral community, who understand and share our value system. By contrast, detached blame can apply even when the agent is outside our moral community, and has no sense that her act is morally wrong. In detached blame, the blame rather than the blameworthiness is fundamental. Finally, agents can take responsibility for some inadvertent wrongs, and thus become responsible. This third sort of blameworthiness, 'extended blameworthiness', applies when the agent understands the objective wrongness of her act, but has no bad will. In such cases, the social context may be such that the agent should take responsibility, and accept ordinary blame from the wronged party.
As seen on Oprah’s Super Soul Sunday A beacon of hope in the face of our current world crises, this uplifting book demonstrates how embracing our interconnectedness is key to world transformation In a time of social and ecological crisis, what can we as individuals do to make the world a better place? This inspirational and thought-provoking book serves as an empowering antidote to the cynicism, frustration, paralysis, and overwhelm so many of us are feeling, replacing it with a grounding reminder of what’s true: we are all connected, and our small, personal choices bear unsuspected transformational power. By fully embracing and practicing this principle of interconnectedness—called interbeing—we become more effective agents of change and have a stronger positive influence on the world. Throughout the book, Eisenstein relates real-life stories showing how small, individual acts of courage, kindness, and self-trust can change our culture’s guiding narrative of separation, which, he shows, has generated the present planetary crisis. He brings to conscious awareness a deep wisdom we all innately know: until we get ourselves in order, any action we take—no matter how good our intentions—will ultimately be wrong-headed and wrong-hearted. Above all, Eisenstein invites us to embrace a radically different understanding of cause and effect, sounding a clarion call to surrender our old worldview of separation, so that we can finally create the more beautiful world our hearts know is possible. With chapters covering separation, interbeing, despair, hope, pain, pleasure, consciousness, and many more, the book invites us to let the old Story of Separation fall away so that we can stand firmly in a Story of Interbeing.
We can see a theft, hear a lie, and feel a stabbing. These are morally important perceptions. But are they also moral perceptions--distinctively moral responses? In this book, Robert Audi develops an original account of moral perceptions, shows how they figure in human experience, and argues that they provide moral knowledge. He offers a theory of perception as an informative representational relation to objects and events. He describes the experiential elements in perception, illustrates moral perception in relation to everyday observations, and explains how moral perception justifies moral judgments and contributes to objectivity in ethics. Moral perception does not occur in isolation. Intuition and emotion may facilitate it, influence it, and be elicited by it. Audi explores the nature and variety of intuitions and their relation to both moral perception and emotion, providing the broadest and most refined statement to date of his widely discussed intuitionist view in ethics. He also distinguishes several kinds of moral disagreement and assesses the challenge it poses for ethical objectivism. Philosophically argued but interdisciplinary in scope and interest, Moral Perception advances our understanding of central problems in ethics, moral psychology, epistemology, and the theory of the emotions.
This 1991 book is a major theoretical integration of several previously isolated literatures looking at human error in major accidents.
The author of The More Beautiful World Our Hearts Know Is Possible explores the history and potential future of civilization, tracing the converging crises of our age to the illusion of the separate self Our disconnection from one another and the natural world has mislaid the foundations of science, religion, money, technology, economics, medicine, and education as we know them. It has fired our near-pathological pursuit of technological Utopias even as we push ourselves and our planet to the brink of collapse. Fortunately, an Age of Reunion is emerging out of the birth pangs of an earth in crisis. Our journey of separation hasn't been a terrible mistake but an evolutionary process and an adventure in self-discovery. Even in our darkest hour, Eisenstein sees the possibility of a more beautiful world—not through the extension of millennia-old methods of management and control but by fundamentally reimagining ourselves and our systems. We must shift away from our Babelian efforts to build ever-higher towers to heaven and instead turn out attention to creating a new kind of civilization—one designed for beauty rather than height.
A collection of essays extended from The New York Times' most-read article of 2016. Anyone we might marry could, of course, be a little bit wrong for us. We don’t expect bliss every day. The fault isn’t entirely our own; it has to do with the devilish truth that anyone we’re liable to meet is going to be rather wrong, in some fascinating way or another, because this is simply what all humans happen to be – including, sadly, ourselves. This collection of essays proposes that we don’t need perfection to be happy. So long as we enter our relationships in the right spirit, we have every chance of coping well enough with, and even delighting in, the inevitable and distinctive wrongness that lies in ourselves and our beloveds.
Must we always later regret actions that were wrong for us to perform at the time? Can there ever be good reason to affirm things in the past that we know were unfortunate? In this original work of moral philosophy, R. Jay Wallace shows that the standpoint from which we look back on our lives is shaped by our present attachments-to persons, to the projects that imbue our lives with meaning, and to life itself. Through a distinctive "affirmation dynamic", these attachments commit us to affirming the necessary conditions of their objects. The result is that we are sometimes unable to regret events and circumstances that were originally unjustified or otherwise somehow objectionable. Wallace traces these themes through a range of examples. A teenage girl makes an ill-advised decision to conceive a child - but her love for the child once it has been born makes it impossible for her to regret that earlier decision. The painter Paul Gauguin abandons his family to pursue his true artistic calling (and eventual life project) in Tahiti--which means he cannot truly regret his abdication of familial responsibility. The View from Here offers new interpretations of these classic cases, challenging their treatment by Bernard Williams and others. Another example is the "bourgeois predicament": we are committed to affirming the regrettable social inequalities that make possible the expensive activities that give our lives meaning. Generalizing from such situations, Wallace defends the view that our attachments inevitably commit us to affirming historical conditions that we cannot regard as worthy of being affirmed--a modest form of nihilism.