Plutarch’s Cosmological Ethics

Plutarch of Chaeronea (c. 45-120 CE) is the most prolific and influential moral philosopher in the Platonic tradition. This book is a fundamental reappraisal of Plutarch’s ethical thought. It shows how Plutarch based his ethics on his particular interpretation of Plato’s cosmology: our quest for the good life should start by considering the good cosmos in which we live. The practical consequences of this cosmological foundation permeate various domains of Greco-Roman life: the musician, the organiser of a drinking party, and the politician should all be guided by cosmology. After exploring these domains, this book offers in-depth interpretations of two works which can only be fully understood by paying attention to cosmological aspects: 'Dialogue on Love' and 'On Tranquillity of Mind'.

WRITING COLLABORATIVE HAPPINESS

In this article, I discuss a collaborative research project with two urban cohousing communities: Kankanmori, in Tokyo, and Quayside Village, in North Vancouver. The project focused on the joint production of the good life in the two communities, both of which situate well-being as simultaneously social and subjective, thus expanding beyond mainstream approaches to happiness narrowly focused on the individual. In what follows, I describe the particular forms that collaboration took over the course of the six-year project and then provide a brief overview of the positive contributions cohousing can make to social and environmental sustainability.

The Good Life and Climate Adaptation

The need to adapt to climate change brings about moral concerns that according to ‘eco-centric’ critiques cannot be resolved by modernist ethics, as this takes humans as the only beings capable of intentionality and rationality. However, if intentionality and rationality are reconsidered as ‘counterfactual hypotheses’ it becomes possible to align modernist ethics with the eco-centric approaches. These counterfactual hypotheses guide the development of institutions, so as to allow the pursuit of a ‘good life’. This mean that society should be organized as if humans are intentional and, following Habermas’s idea of ‘communicative rationality’, as if humans are capable of collective deliberation. Given the ecological challenges, the question becomes how to give ecological concerns a voice in deliberative processes.

HAPPINESS AND THE GOOD LIFE

The question I raise is whether happiness constitutes a good life. I argue that it does not and contend that the good life is based on three essentials: worthwhile activities, worthwhile character, and worthwhile relationships. I provide examples of possibly happy lives that are not good and good lives that are not happy.

The Right to Higher Education

This chapter aims to show why institutions of higher education should be responsible for securing a citizen’s right to education over a life. It begins by showing how the primary political responsibilities of social institutions in a liberal society are derived from a more basic obligation to promote citizens’ ability to freely (and successfully) pursue the good life. These political responsibilities arise are called liberty-maximizing requirements of justice. It then argues that liberty-maximizing justice warrants the inclusion of higher education as a liberal social institution whose overarching purpose is to the provision of an autonomy-supporting education to all citizens. Finally, it specifies why an autonomy-supporting education requires a specific institution for its provision and why direct access to public knowledge—through the Internet and public libraries, for example—is insufficient for this purpose.

Commentary: The moral limits of service markets – just because we can, should we?

Purpose This commentary extends our 2020 11th SERVSIG Panel The moral limits of service markets: Just because we can, should we?, inspired by Michael J. Sandel’s book What Money Can’t Buy: The Moral Limits of Markets. In Sandel’s (2012) book, the pursuit of “the good life” is a common motivation for pushing the moral boundaries of markets and “the good life” is dominated by service consumption. Design/methodology/approach Like Sandel (2012), this commentary begins with a provocation regarding the need for moral development in services marketing. Next, we present three real-life case studies about a modern slavery survivor service, aged care services and health-care services as examples of moral limits, failings and tensions. Findings The commentary proposes four guidelines and a research agenda. As service marketers, we must reignite conversations about ethics and morality. Taking charge of our professional moral development, exercising moral reflexivity, promoting an ethics of care and taking a bird’s-eye perspective of moral ecologies are our recommended guidelines. Morality is an essential condition – a sine qua non – for service marketers. Hence, our proposed research agenda focuses first on the service marketer and embeds a moral gaze as a universal professional protocol to engender collective moral elevation. Originality/value This commentary highlights the need for a moral refresh in services marketing and proposes ways to achieve this end.

Aristotle and the Ọmọlúwàbí Ethos: Ethical Implications for Public Morality in Nigeria

This essay explores the philosophical affinity between Aristotle’s concept of virtue as character habituation and the Yorùbá ethical and ontological understanding of ọmọlúwàbí as the foundation for re-examining the philosophical foundation of democratic governance in Nigeria. Based on the Aristotelian insistence that the good life is the end of politics, the essay argues for a rethinking of the concept of public morality as character-based political dynamics that enables politicians to think more about the social contract between the government and the governed, rather than an amoral understanding of politics that eschew morality and undermines the well-being of the citizens. The absence of public morality, the essay argues, has resulted in a neopatrimonial framework within which the political elite willfully circumvent constitutional rules and regulation in order to vitiate the public interest. The essay concludes by arguing for a rigorous public enlightenment as well as a reform of the educational curriculum through an injection of virtue ethics.