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plausible accounts of what it is for a reason to be external and yet motivate (2), of the distinction between what I ought to do and what I must do (practical necessity) (3) and of the phenomenon of value-blindness (4). In what follows I provide these accounts and argue that they are plausible. The two

In: Leben mit Gefühlen

, and not simply in being.17 in the name of the living being as the whole in life, hegel criticizes the dispersion “in the mani- fold of feelings”, writing that “a single feeling is only a part and not the whole of life”.18 it is in the “manifold of feelings” that the whole of life develops and that

In: Recognition - German Idealism as an Ongoing Challenge
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; by the time you have a word, you have a living, meaningful, thing that has a place in a practice and a tradition. The use-gives-it-life interpretation adopts (FE): it takes use to be something that gives a meaning to something that is, in itself, dead, which in itself is nothing but a blank

In: Reality and Culture

) Hegel characterizes this view as crude, for it reduces man to a natural object, to an object motivated in his endeavors by instinct or impulse. But man is a spiritual being; thus the bond which relates two huan beings for the sake of mutual existence and the creation and promotion of life should be

In: Moral Foundation of the State in Hegel's Philosophy of Right

Fifteen THOREAU: VEGETARIAN HUNTER AND FISHERMAN* Forrest E . Wood, Jr. 1. Introduction On 4 July 1845 Henry David Thoreau left Concord, Massachusetts, walking two miles to Walden Pond, where he was to spend the next twenty-six months . There he built a small hut, planted a garden, and lived a life

In: Addresses of the Mississippi Philosophical Association
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life one would not call good. The ideal probably is that a morally good life makes you happy. Be- ing morally good is often assumed to be the basis of being happy, as a clear conscience allows living with fewer burdens. The key question to be answered is what it is to lead a flourishing life. This

In: Ethics and the Neurosciences

clearer, more apt attention to human life with more care, power, and persuasiveness, or with fuller accounts of the differences between science and art, than has Bernard Harrison. Central to Harrison’s accounting is a distinction he draws between “knowledge whose acquisition does not require personal

In: Reality and Culture
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values and assumptions we are the living bearers;— and which is not, moreover, a static world, but a world constantly in a slow, glacier-like flux of change, one of the motivating forces of which, of course, is great literature. That is why great literature is, or should be, important to us. (2009, p

In: Reality and Culture
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inadequately understood in terms of sensible consciousness, we can commit to the assumption that every sensible being must at least be a living being. We will see that this life of self-consciousness is exactly that, which is repressed by the self- certainty of self-consciousness. the introduction of life

In: Recognition - German Idealism as an Ongoing Challenge
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of the organism.214 Thus, the ageing generation is a special target for all of the above-mentioned interventions. As there is an increase in life expectancy throughout the developed world since the 1950s due to improvements in medicine, public health, agriculture, nutri- tion, and general living

In: Ethics and the Neurosciences