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Cynicism is usually seen as a provocative mode of dissent from conventional moral thought, casting doubt on the motives that guide right conduct. When critics today complain that it is ubiquitous but lacks the serious bite of classical Cynicism, they express concern that it can now only be corrosively negative. The Function of Cynicism at the Present Time takes a more balanced view. Re-evaluating the role of cynicism in literature, cultural criticism, and philosophy from 1840 to the present, it treats cynic confrontationalism as a widely-employed credibility-check on the promotion of moral ideals--with roots in human psychology. Helen Small investigates how writers have engaged with Cynic traditions of thought, and later more gestural styles of cynicism, to re-calibrate dominant moral values, judgements of taste, and political agreements. The argument develops through a series of cynic challenges to accepted moral thinking: Friedrich Nietzsche on morality; Thomas Carlyle v. J. S. Mill on the permissible limits of moral provocation; Arnold on the freedom of criticism; George Eliot and Ford Madox Ford on cosmopolitanism; Bertrand Russell, John Dewey, and Laura Kipnis on the conditions of work in the university. The Function of Cynicism treats topics of present-day public concern: abrasive styles of public argument; debasing challenges to conventional morality; free speech, moral controversialism; the authority of reason and the limits of that authority; nationalism and resistance to nationalism; and liberty of expression as a core principle of the university.
Cynicism is usually seen as a provocative mode of dissent from conventional moral thought, casting doubt on the motives that guide right conduct. When critics today complain that it is ubiquitous but lacks the serious bite of classical Cynicism, they express concern that it can now only be corrosively negative. The Function of Cynicism at the Present Time takes a more balanced view. Re-evaluating the role of cynicism in literature, cultural criticism, and philosophy from 1840 to the present, it treats cynic confrontationalism as a widely-employed credibility-check on the promotion of moral ideals—with roots in human psychology. Helen Small investigates how writers have engaged with Cynic traditions of thought, and later more gestural styles of cynicism, to re-calibrate dominant moral values, judgements of taste, and political agreements. The argument develops through a series of cynic challenges to accepted moral thinking: Friedrich Nietzsche on morality; Thomas Carlyle v. J. S. Mill on the permissible limits of moral provocation; Arnold on the freedom of criticism; George Eliot and Ford Madox Ford on cosmopolitanism; Bertrand Russell, John Dewey, and Laura Kipnis on the conditions of work in the university. The Function of Cynicism treats topics of present-day public concern: abrasive styles of public argument; debasing challenges to conventional morality; free speech, moral controversialism; the authority of reason and the limits of that authority; nationalism and resistance to nationalism; and liberty of expression as a core principle of the university.
How are Christians to live in such difficult times? Unique of all people, Christians are called to embrace a hopeful outlook on life. Mere Hope offers the core, Christ-centered perspective that all Christians share, and that Christians alone have to offer a world filled with frustration, pain, and disappointment. For those in darkness, despair, and discouragement, for those in the midst of trials, suffering, and injustice, mere hope lives. The spirit of the age is cynicism. When our leaders, our families, and our friends let us down at every turn, this isn't surprising. But we need another perspective; we need hope. Rather than reflecting resigned despair or distracted indifference, author Jason Duesing argues, our lives ought to be shaped by the gospel of Jesus—a gospel of hope.
In The Value of the Humanities prize-winning critic Helen Small assesses the value of the Humanities, eloquently examining five historical arguments in defence of the Humanities.
The Long Life invites the reader to range widely from the writings of Plato through to recent philosophical work by Derek Parfit, Bernard Williams, and others, and from Shakespeare's King Lear through works by Thomas Mann, Balzac, Dickens, Beckett, Stevie Smith, Philip Larkin, to more recent writing by Saul Bellow, Philip Roth, and J. M. Coetzee. Helen Small argues that if we want to understand old age, we have to think more fundamentally about what it means to be a person, to have a life, to have (or lead) a good life, to be part of a just society. What did Plato mean when he suggested that old age was the best place from which to practice philosophy - or Thomas Mann when he defined old age as the best time to be a writer - and were they right? If we think, as Aristotle did, that a good life requires the active pursuit of virtue, how will our view of later life be affected? If we think that lives and persons are unified, much as stories are said to be unified, how will our thinking about old age differ from that of someone who thinks that lives and/or persons can be strongly discontinuous? In a just society, what constitutes a fair distribution of limited resources between the young and the old? How, if at all, should recent developments in the theory of evolutionary senescence alter our thinking about what it means to grow old? This is a groundbreaking book, deep as well as broad, and likely to alter the way in which we talk about one of the great social concerns of our time - the growing numbers of those living to be old, and the growing proportion of the old to the young.
A short history of cynicism, from the fearless speech of the ancient Greeks to the jaded negativity of the present. Everyone's a cynic, yet few will admit it. Today's cynics excuse themselves half-heartedly—“I hate to be a cynic, but..."—before making their pronouncements. Narrowly opportunistic, always on the take, contemporary cynicism has nothing positive to contribute. The Cynicism of the ancient Greeks, however, was very different. This Cynicism was a marginal philosophy practiced by a small band of eccentrics. Bold and shameless, it was committed to transforming the values on which civilization depends. In this volume of the MIT Press Essential Knowledge series, Ansgar Allen charts the long history of cynicism, from the “fearless speech” of Greek Cynics in the fourth century BCE to the contemporary cynic's lack of social and political convictions. Allen describes ancient Cynicism as an improvised philosophy and a way of life disposed to scandalize contemporaries, subjecting their cultural commitments to derision. He chronicles the subsequent “purification” of Cynicism by the Stoics; Renaissance and Enlightenment appropriations of Cynicism, drawing on the writings of Shakespeare, Rabelais, Rousseau, de Sade, and others; and the transition from Cynicism (the philosophy) to cynicism (the modern attitude), exploring contemporary cynicism from the perspectives of its leftist, liberal, and conservative critics. Finally, he considers the possibility of a radical cynicism that admits and affirms the danger it poses to contemporary society.
The twenty-first-century mind deeply distrusts the authority of institutions. It has taken several centuries for advocates of critical thinking to convince western culture that to be rational, liberated, authentic, and modern means to be anti-institutional. In this mold-breaking book, Hugh Heclo moves beyond the abstract academic realm of thinking about institutions to the more personal significance and larger social meaning of what it is to think institutionally. His account ranges from Michael Jordan's respect for the game of basketball to Greek philosophy, from twenty-first-century corporate and political scandals to Christian theology and the concept of office and professionalism. Think what you will about one institution or another, but after Heclo, no reader will be left in doubt about why it matters to think institutionally.
Wall Street Journal, USA Today, and Publishers Weekly Bestseller! Times, Sunday Times, and Financial Times Book-of-the-Year Selection! Have you heard that language is violence and that science is sexist? Have you read that certain people shouldn't practice yoga or cook Chinese food? Or been told that being obese is healthy, that there is no such thing as biological sex, or that only white people can be racist? Are you confused by these ideas, and do you wonder how they have managed so quickly to challenge the very logic of Western society? In this probing and intrepid volume, Helen Pluckrose and James Lindsay document the evolution of the dogma that informs these ideas, from its coarse origins in French postmodernism to its refinement within activist academic fields. Today this dogma is recognizable as much by its effects, such as cancel culture and social-media dogpiles, as by its tenets, which are all too often embraced as axiomatic in mainstream media: knowledge is a social construct; science and reason are tools of oppression; all human interactions are sites of oppressive power play; and language is dangerous. As Pluckrose and Lindsay warn, the unchecked proliferation of these anti-Enlightenment beliefs present a threat not only to liberal democracy but also to modernity itself. While acknowledging the need to challenge the complacency of those who think a just society has been fully achieved, Pluckrose and Lindsay break down how this often-radical activist scholarship does far more harm than good, not least to those marginalized communities it claims to champion. They also detail its alarmingly inconsistent and illiberal ethics. Only through a proper understanding of the evolution of these ideas, they conclude, can those who value science, reason, and consistently liberal ethics successfully challenge this harmful and authoritarian orthodoxy—in the academy, in culture, and beyond.