scholarly journals Prostitution and the Good of Sex

2020 ◽  
Vol 46 (4) ◽  
pp. 765-784
Author(s):  
Natasha McKeever ◽  
Keyword(s):  
Sex Work ◽  
Social Theory ◽  
Good Life ◽  
Theory And Practice ◽  
The Good Life

In Sascha Settegast’s recently published article, “Prostitution and the Good of Sex” in Social Theory and Practice, he argues that prostitution is intrinsically harmful. In this article, I object to his argument, making the following three responses to his account: 1) bad sex is not “detrimental to the good life”; 2) bad sex is not necessarily unvirtuous; 3) sex work is work as well as sex, and so must be evaluated as work in addition to as sex.

Public Reason and Prostitution

2018 ◽  
Author(s):  
Christie Hartley
Keyword(s):  
Sex Work ◽  
State Policy ◽  
Public Reason ◽  
Good Life ◽  
The Good Life ◽  
Conception Of The Good

This chapter critically engages with the “sex work” approach to prostitution and argues that treating “sex work” like any other form of work is neither possible nor compatible with valuing the freedom and equality of women as citizens. Liberals often claim, erroneously, that liberalism’s commitment to a kind of neutrality among competing conceptions of the good life and its commitment to antipaternalism requires either decriminalization or legalization of prostitution. While arguments that rest on a particular conception of the “good” of sex or of the role of sex in a broader conception of the good are illegitimate grounds for state policy, it is argued that there are, nonetheless, good public reason arguments against decriminalization or legalization of prostitution. A defense of the Nordic model is offered.

scholarly journals Die Idee einer Hegelianischen ,Wissenschaft‘ der Gesellschaft

2008 ◽  
Vol 30 (2) ◽  
Author(s):  
Frederick Neuhouser
Keyword(s):  
Civil Society ◽  
Social Theory ◽  
Social Order ◽  
Good Life ◽  
The Good Life ◽  
Normative Commitment ◽  
Constitutional State ◽  
The Family ◽  
The Senses ◽  
State Form

AbstractThis paper sets out the kind of intellectual enterprise Hegel’s science of society is by explaining its aim (reconciliation) and the method it employs to achieve that aim. It argues that Hegel’s science of society, similar to Smith’s and Marx’s, offers an account of the good social order that is grounded in both an empirical understanding of existing institutions and a normative commitment to a certain vision of the good life. It spells out the criteria Hegel appeals to in his judgment that the modern social order is fundamentally good and worthy of affirmation, namely, that its three principal institutions−the family, civil society, and the constitutional state−form a coherent and harmonious whole that promotes the basic interests of all its members in a way that also realizes freedom in all three of the senses relevant to social theory: personal, moral, and social freedom.

scholarly journals The Modernity of Aristotle’s Ethics

MANUSYA ◽  
1998 ◽  
Vol 1 (2) ◽  
pp. 23-38
Author(s):  
Charles Freeland
Keyword(s):  
Political Discourse ◽  
Good Life ◽  
Theory And Practice ◽  
The Good Life ◽  
Human Beings ◽  
Philosophical Discourse ◽  
Course Of Action ◽  
Aristotle's Ethics ◽  
The Many ◽  
Theoretical Science

Aristotle understood ethics to be a practical rather than a theoretical science. It is a pragmatics, if you will, concerned with bringing about a good life . But the problem and the question from which Aristotle’s ethics begins arid to which it constantly returns concerns the relation of the theoretical to the practical: his concern is for the type or mode of discourse one could use in providing an account of the good life (Eudaimonia). Is this a propositional, apophantic discourse, a discourse claiming to represent the truth and what is true and from which one could then go on to prescribe a course of action, or, and this may be closer to Aristotle, is the philosophical discourse on ethics rather a descriptive one which takes humankind for what it is, not what it ought to be? This relation between theory and practice, between description and prescription, between science and action, is a question and a problem for Aristotle. It is my purpose to take up this question in connection with Aristotle’s texts on Eudaimonia. Another question shall be raised here: What is the relevance of Aristotle’s treatment of Eudaimonia to our contemporary, “modern” concern for ethics and the good life? I would assume, naively perhaps, that even today we are not indifferent to this question of what is a good life, and that we are not indifferent to the many ways in which the “good life” has been described. It would seem, then, that Aristotle’s texts have a particularly striking importance for us today insofar as we prolong the philosophical questioning of the possibilities for ethical and political discourse today and continue to ask who and what we are as human beings.

Sociology as Practical Philosophy and Moral Science

2017 ◽  
Vol 35 (3) ◽  
pp. 77-97 ◽  
Author(s):  
Frédéric Vandenberghe
Keyword(s):  
Empirical Research ◽  
Social Theory ◽  
Moral Philosophy ◽  
Good Life ◽  
Social Practices ◽  
Practical Philosophy ◽  
The Good Life ◽  
Moral Science ◽  
Sociological Tradition ◽  
Norms And Values

The philosophical assumptions that organize moral sociology as practical philosophy are the outcome of a secular quest to investigate the principles, norms and values behind the constitution of society. As a protracted response to the whole utilitarian-atomistic-individualistic tradition that systematically deemphasizes the constitutive role that morality plays in the structuration of self and society, the sociological tradition has continued, by its own means, the tradition of moral and practical philosophy in theoretically informed empirical research of social practices. Going back to classic moral philosophy, I want to show in this article how social theory is involved in the quest for ‘the good life with and for the others in just institutions’ (Ricoeur).

scholarly journals Philosophy and the good life

2018 ◽  
Vol 5 (1) ◽  
Author(s):  
Angela Hobbs
Keyword(s):  
Young People ◽  
Recent Work ◽  
Good Life ◽  
Theory And Practice ◽  
Ethical Framework ◽  
The Good Life ◽  
Greek Philosophy ◽  
Ancient Greek ◽  
Children And Young People ◽  
Ancient Greek Philosophy

This paper considers the implications for education of a reworked ancient Greek ethics and politics of flourishing (particularly as found in Plato), where ‘flourishing’ comprises the objective actualisation of our intellectual, imaginative and affective potential. A brief outline of the main features of an ethics of flourishing and its potential attractions as an ethical framework is followed by a consideration of the ethical, aesthetic and political requirements of such a framework for the theory and practice of education, indicating the ways in which my approach differs from other recent work in the field. I argue that the teaching of philosophy in schools and philosophical approaches to the teaching of other subjects are ideally suited to meet the pedagogic requirements of individual and communal flourishing so understood, contributing greatly both to the understanding of what a well-lived life might be, and to the actual living of it. I further argue that these requirements are not only derived from ancient Greek philosophy but are in turn especially well-served by the teaching and deployment of Greek philosophy itself. My claim is not that Greek philosophy has all the answers, or that other philosophers and philosophical approaches should be excluded; it is simply that Greek philosophy offers rich resources for those seeking to introduce children and young people to philosophy and to foster thereby their flourishing in both childhood and as adults.

Balancing the Vocational: The Theory and Practice of Liberal Education in Tourism

2000 ◽  
Vol 2 (1) ◽  
pp. 8-25 ◽  
Author(s):  
John Tribe
Keyword(s):  
Research Methods ◽  
Liberal Education ◽  
Good Life ◽  
Theory And Practice ◽  
The Good Life ◽  
Great Books ◽  
Tourism Studies

Research into the tourism curriculum has tended to concentrate on appropriate vocational elements. By contrast, this paper examines the theory and practice of liberal aspects of a tourism curriculum. The theoretical strand develops the underlying liberal concepts of truth, breadth, coherence, ‘the good life’ and liberation. The practical strand considers how these might be achieved through curriculum strategies in tourism such as encouraging reflection within modules, complementary studies, undergraduate projects, research methods, great books, and critical tourism studies. Finally, the limitations of a liberal curriculum are addressed.

Friendship

2020 ◽  
pp. 249-283
Author(s):  
Phillip Mitsis
Keyword(s):  
Social Theory ◽  
Good Life ◽  
Social Practices ◽  
The Good Life ◽  
Philosophical Discourse ◽  
Original Theory ◽  
History Of ◽  
The Individual ◽  
Conception Of The Good ◽  
Individual Self

The surviving evidence for Epicurus’s view of friendship has given rise to divergent scholarly interpretations. For some, Epicurus recommends narrowly self-regarding relations with friends, while for others, he seems to recognize the commonly held opinion that reliable and rewarding friendships require us to treat our friends not solely as instruments to our own pleasure. Both of these views have been bolstered by larger considerations from within the wider theory, practice, and history of Epicureanism. Thus, some have made inferences from what they take to be Epicurean social practices, while others have tried to view friendship within the larger context of Epicurean social theory. Still others have posited various kinds of developmental accounts that see Epicurus’s original theory changing as later Epicureans confronted new practical and theoretical questions raised by their conception of the good life. A further question is raised by later Epicurean evidence about divine friendships, which are not based on mutual need. To what extent can humans, enmeshed in the practical demands of human friendship, hope to realize Epicurus’s injunctions to live a life worthy of the gods, and hence, perhaps, form friendships untainted by mutual need? Again the evidence seems muted, but Epicurus’s concerns about the nature of ataraxia, autonomy, and our invulnerability to chance puts questions about the relations among philosophical philoi at the very center of what we might call his high philosophical discourse about the nature of the individual self and the external requirements of hedonistic happiness.

scholarly journals On the Best Life

2011 ◽  
Vol 1 ◽  
pp. 2-9
Author(s):  
Chris Berger
Keyword(s):  
Political Theory ◽  
Political Science ◽  
Good Life ◽  
Theory And Practice ◽  
The Good Life ◽  
Human Being ◽  
Natural Function ◽  
The Subject ◽  
Definition Of ◽  
The Relationship

In order to find a thorough treatment of the good life, arguably the subject of political science, we must have recourse to the ancients.  Aristotle directly addresses and thematizes the concept of “the good life” in his Nicomachean Ethics, wherein it is suggested that the best possible life for a human being is one that is lived in accordance with a human being’s natural function, that is, logos.  This paper implements Aristotle’s definition of the good life in order to suggest that it presents us with not merely a viable but a superior alternative to the relativistic language of “lifestyles” and “values” that dominates contemporary political theory.  This paper will first establish a framework within which the best life for a human being may be understood, then proceed to explain the inadequacy of relativism as a way of conceiving of the best life and the relationship between the best life and the best person.  The argument will conclude by making a case for the importance of the best life as a topic worthy of pursuit in both theory and practice.

scholarly journals Experimental Conviviality: Exploring Convivial and Sustainable Practices

2020 ◽  
Vol 4 (1) ◽  
pp. 112-121
Author(s):  
Frank Adloff
Keyword(s):  
Political Theory ◽  
Social Order ◽  
Good Life ◽  
Theory And Practice ◽  
The Political ◽  
The Good Life ◽  
Theoretical Perspectives ◽  
Living Together ◽  
The Gift ◽  
The One

AbstractThe paper develops a concept of conviviality as a form of friendly togetherness that includes people, technical infrastructures and nature. Therefore, Marcel Mauss’s concept of the gift, different strands of thinking about conviviality (e.g. Ivan Illich), John Dewey’ experimentalism and the political theory and movement of convivialism are firstly depicted and discussed. The goal, secondly, is to integrate these various theoretical perspectives in order a) to better grasp already existent forms of conviviality and to b) develop an analytical and normative standpoint that on the one hand helps to evaluate unsustainable, non-convivial and on the other convivial forms of living together.Thus, such an analytical and normative model of modes of conviviality points out that associative self-organisation is decisive for the theory and practice of conviviality. Exchange without remuneration (between people and between people and nature) as well as self-organised gathering can be seen as the basis of a convivial social order which is differentiated from a solely instrumental, unsustainable and monetarily defined version of prosperity and the good life.

Mino-Mnaamodzawin

2018 ◽  
Vol 9 (1) ◽  
pp. 7-24 ◽  
Author(s):  
Deborah McGregor
Keyword(s):  
Good Life ◽  
Ethical Standard ◽  
Theory And Practice ◽  
Western Society ◽  
The Good Life ◽  
Just World ◽  
Indigenous Epistemologies ◽  
Living Well ◽  
Living Things ◽  
Intellectual Traditions

This article explores the potential for advancing environmental justice (EJ) theory and practice through engaging with Indigenous intellectual traditions. When EJ is grounded in Indigenous epistemological and ontological foundations, a distinct EJ framework emerges, leading to a deeper understanding of Indigenous EJ and to a renewed vision for achieving it. I highlight the emergence of the Anishinaabe philosophy referred to as mino-mnaamodzawin (“living well” or “the good life”), common to several Indigenous epistemologies, that considers the critical importance of mutually respectful and beneficial relationships among not only peoples but all our relations (including all living things and many entities not considered by Western society as living, such as water and Earth itself). Mino-mnaamodzawin is suggested as a foundational contributor to a new ethical standard of conduct that will be required if society is to begin engaging in appropriate relationships with all of Creation, thereby establishing a sustainable and just world.

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