The innovative characteristic of the book lies in its tackling an extremely timely and important issue--mainly individualism--from the original point of view of a theory of passions. It underlines the importance of the problem of the passions both in forming individual identity and in building the social bond. Drawing inspiration from classic authors who represent fundamental milestones along the route of modern individualism (from Montaigne to Hobbes, from Locke to Smith, from Rousseau to Tocqueville etc.), it puts forward new hypotheses that contrast with the consolidated views of contemporary reflection, both modern and postmodern. The main argument is that passions are crucial not only when they are strong (homo oeconomicus), but also when absent or weak (homo democraticus), in both cases producing pathological effects on the Self and the social bond. Finally, the book underlines, in a normative perspective, that the image of the modern individual does not end with the egoistical passions and that it is possible to reactivate empathetic and solidaristic passions; furthermore, it proposes the hypothesis that the (solidaristic) passions go to fight the (egoistical) passions. This is most evident in the phenomenon of the gift (as interpreted by Marcel Mauss and his contemporary heirs), the "hidden" testimony of a desire for belonging that enables one to think of a new figure of the individual: homo reciprocus.
Elena Pulcini (1950–2021), an internationally renowned philosopher of care, was at the forefront of thinking and creating a new ethical framework to respond efficaciously to problems that affect individuals at a global level. This translation of Pulcini's last work addresses perhaps the two fundamental questions for our times—namely, "Why care for others when we are not bound by personal relationships?" and "Why commit to justice even when it does not personally affect us?" By focusing on passions such as indignation, fear, compassion, resentment, and love, Pulcini offers an alternative ethical perspective in which justice and care intertwine to supplement and balance each other. Together, care and justice are proven capable of addressing the challenge of the "other," distant in space (the outsider, the marginalized, and the migrant) and time (future generations). In the end, Pulcini proposes a form of moral education that nurtures and develops desirable moral sentiments for a more just world at the interpersonal, social, political, economic, and environmental levels, thereby providing an alternative social, global model to current individual-focused, rights-based, purely rationalist ethical systems.
This book proposes a philosophy of care in a global age. It discusses the distinguishing and opposing pathologies produced by globalization: unlimited individualism or self-obsession, manifested as (Promethean) omnipotence and (narcissistic) indifference, and endogamous communitarianism or an ‘us’-obsession that results in conflict and violence. The polarization between a lack and an excess of pathos is reflected in the distorted forms taken on by fear. The book advocates a metamorphosis of fear, which may restore in the subject an awareness of vulnerability and become the precondition for moral action. Such awareness and the recognition of the condition of contamination caused by the other’s unavoidable presence teach us to fear for rather than be afraid of. Fear for the world means care of the world, and care, understood as concern and solicitude, is a new notion of responsibility, in which the stress is shifted to a relational subject capable of responding to and taking care of the other. From a global perspective, the proposed vision of care also compels us to explore a new paradigm of justice.
The Individual without Passions: Modern Individualism and the Loss of the Social Bond offers an innovative look at an extremely timely and important issue—individualism—from the point of view of a theory of passions. This book underlines the importance of the problem of the passions in both forming individual identity and building the social bond. Drawing inspiration from classic authors that represent fundamental milestones along the route of modern individualism—from Montaigne to Hobbes, from Locke to Smith, from Rousseau to Tocqueville—The Individual without Passions puts forward new hypotheses that contrast with the consolidated views of contemporary reflection, both modern and postmodern. Elena Pulcini argues that passions are crucial not only when they are strong (homo oeconomicus), but also when absent or weak (homo democraticus), in both cases producing pathological effects on the Self and the social bond. Finally, this book underlines that the image of the modern individual does not end with the egoistical passions and that it is possible to reactivate empathetic and solidaristic passions; furthermore, it proposes the hypothesis that the solidaristic passions go to fight the egoistical passions. This hypothesis seems confirmed and is most evident in the phenomenon of the gift (as interpreted by Marcel Mauss and his contemporary heirs), the “hidden” testimony of a desire for belonging which enables us to propose a new figure of the individual—homo reciprocus.
This volume explores the connections between emotions and care-understood here as a practice, an ethical ideal and a moral disposition. Ever since its origins in the early 1980s, the ethics of care has been built on the presupposition that there are intimate links between our emotional lives and care. Nonetheless, relatively little scholarship has been devoted to the close study of these connections or to an exploration of the 'darker' emotions that can often accompany care. This edited volume hopes to address this relative neglect in the literature by offering interdisciplinary perspectives on the matter. Penned by scholars from different parts of the world, the essays in this volume seek to bring greater conceptual articulacy into our discussions of the ways emotions can motivate or thwart care. Some contributors also offer critical assessments of care ethics scholarship-discussing, for instance, the feminist stakes in the debate over the significance of emotions for care. Other contributions propose novel ways of exploring the ties between emotions and care by bringing new voices and authors into the debate-mostly from phenomenological, literary and anthropological circles. This collection includes contributions from: Monika Betzler, Caterina Botti, Sophie Bourgault, Fabienne Brugere, Guido Cusinato, Luigina Mortari, Inge van Nistelrooij, Patricia Paperman, Elena Pulcini, Vincenzo Sorrentino, and Rossana Trifiletti.
É un libro con dei piccoli personaggi bellissimi, allegri , spensierati , un libro per i bambini che puo arricchire le loro visioni, le loro fantasie e il loro divertimento.
Elena Pulcini (1950–2021), an internationally renowned philosopher of care, was at the forefront of thinking and creating a new ethical framework to respond efficaciously to problems that affect individuals at a global level. This translation of Pulcini's last work addresses perhaps the two fundamental questions for our times—namely, "Why care for others when we are not bound by personal relationships?" and "Why commit to justice even when it does not personally affect us?" By focusing on passions such as indignation, fear, compassion, resentment, and love, Pulcini offers an alternative ethical perspective in which justice and care intertwine to supplement and balance each other. Together, care and justice are proven capable of addressing the challenge of the "other," distant in space (the outsider, the marginalized, and the migrant) and time (future generations). In the end, Pulcini proposes a form of moral education that nurtures and develops desirable moral sentiments for a more just world at the interpersonal, social, political, economic, and environmental levels, thereby providing an alternative social, global model to current individual-focused, rights-based, purely rationalist ethical systems.
This book proposes a philosophy of care in a global age. It discusses the distinguishing and opposing pathologies produced by globalization: unlimited individualism or self-obsession, manifested as (Promethean) omnipotence and (narcissistic) indifference, and endogamous communitarianism or an ‘us’-obsession that results in conflict and violence. The polarization between a lack and an excess of pathos is reflected in the distorted forms taken on by fear. The book advocates a metamorphosis of fear, which may restore in the subject an awareness of vulnerability and become the precondition for moral action. Such awareness and the recognition of the condition of contamination caused by the other’s unavoidable presence teach us to fear for rather than be afraid of. Fear for the world means care of the world, and care, understood as concern and solicitude, is a new notion of responsibility, in which the stress is shifted to a relational subject capable of responding to and taking care of the other. From a global perspective, the proposed vision of care also compels us to explore a new paradigm of justice.
This book frames the mission of the Continental Philosophy and History of Thought series at Lexington Books. International leading scholars contribute essays that explore and redefine the relationship between received arguments in contemporary Continental philosophy and various influential figures and arguments in the history of thought. By bringing Continental philosophy and the histories of thought into dialogue, editors Christian Lotz and Antonio Calcagno broaden the standard canon of what is considered Continental philosophy by including important yet understudied figures and arguments in the tradition; the chapters also deepen and contextualize significant movements and debate in the field by showing their rich historical underpinnings, thereby establishing new viewpoints in specific constituent subfields of philosophy. Reading Continental Philosophy and the History of Thought shows the growing richness of Continental philosophy via unexplored rethinking of the history of thought. The contributors expand Continental philosophy with and through the recovery of important historical developments, figures, and lines of thought.
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