Joshua Glasgow – författare

How can we find solace when we face the death of loved ones? How can we find solace in our own death? When philosopher Joshua Glasgow's mother was diagnosed with cancer, he struggled to answer these questions for her and for himself. Though death and immortality introduce some of the most basic and existentially compelling questions in philosophy, Glasgow found that the dominant theories came up short. Recalling the last months of his mother's life, Glasgow reveals the breakthrough he finally arrived at for himself, from which readers can learn and find solace. When we are grateful for life, we value all of it, and this includes death, its natural culmination. Just as we are grateful for the value in our lives, we can affirm this value in death. This is how to face death in a way that is both rational and comforting--in a way that provides solace. Too often we think about death as nothing but a loss. But if we shift our thinking, we can focus on how the goodness of life radiates to all its parts, even to death itself. In this way, we can find solace in death without having to resort to sentimentalism, and we can do so in a way that is equally relevant for the religious and non-religious. This path to solace provides a reassuring and significant tool for those grappling with the fact that we pass away.

How can we find solace when we face the death of loved ones? How can we find solace in our own death? When philosopher Joshua Glasgow''s mother was diagnosed with cancer, he struggled to answer these questions for her and for himself. Though death and immortality introduce some of the most basic and existentially compelling questions in philosophy, Glasgow found that the dominant theories came up short.Recalling the last months of his mother''s life, Glasgow reveals the breakthrough he finally arrived at for himself, from which readers can learn and find solace. When we are grateful for life, we value all of it, and this includes death, its natural culmination. Just as we are grateful for the value in our lives, we can affirm this value in death. This is how to face death in a way that is both rational and comforting--in a way that provides solace.Too often we think about death as nothing but a loss. But if we shift our thinking, we can focus on how the goodness of life radiates to all its parts, even to death itself. In this way, we can find solace in death without having to resort to sentimentalism, and we can do so in a way that is equally relevant for the religious and non-religious. This path to solace provides a reassuring and significant tool for those grappling with the fact that we pass away.

How can we find solace when we face the death of loved ones? How can we find solace in our own death? When philosopher Joshua Glasgow''s mother was diagnosed with cancer, he struggled to answer these questions for her and for himself. Though death and immortality introduce some of the most basic and existentially compelling questions in philosophy, Glasgow found that the dominant theories came up short.Recalling the last months of his mother''s life, Glasgow reveals the breakthrough he finally arrived at for himself, from which readers can learn and find solace. When we are grateful for life, we value all of it, and this includes death, its natural culmination. Just as we are grateful for the value in our lives, we can affirm this value in death. This is how to face death in a way that is both rational and comforting--in a way that provides solace.Too often we think about death as nothing but a loss. But if we shift our thinking, we can focus on how the goodness of life radiates to all its parts, even to death itself. In this way, we can find solace in death without having to resort to sentimentalism, and we can do so in a way that is equally relevant for the religious and non-religious. This path to solace provides a reassuring and significant tool for those grappling with the fact that we pass away.

Across public discourse, in the media, politics, many branches of academic inquiry, and ordinary daily interactions, we spend a lot time talking about race: race relations, racial violence, discrimination based on race, racial integration, racial progress. It is fair to say that questions about race have vexed our social life. But for all we speak about race, do we know what race is? Is it a social construct or a biological object? Is it a bankrupt holdover from a time before sophisticated scientific understanding and genetics, or can it still hold up in biological, genetic, and other types of research? Most fundamentally, is race real?In this book, four prominent philosophers and race theorists debate how best to answer these difficult questions, applying philosophical tools and the principles of social justice to cutting-edge findings from the biological and social sciences. Each presents a distinct view of race: Sally Haslanger argues that race is a socio-political reality. Chike Jeffers maintains that race is not only political but also, importantly, cultural. Quayshawn Spencer pursues the idea that race is biologically real. And Joshua Glasgow argues that either race is not real, or if it is, it must be real in a way that is neither social nor biological. Each offers an argument for their own view and then replies to the others. Woven together, the result is a lively debate that opens up numerous ways of understanding race. Above all, it is call for sophisticated and principled discussion of something that significantly permeates our lives.

Across public discourse, in the media, politics, many branches of academic inquiry, and ordinary daily interactions, we spend a lot time talking about race: race relations, racial violence, discrimination based on race, racial integration, racial progress. It is fair to say that questions about race have vexed our social life. But for all we speak about race, do we know what race is? Is it a social construct or a biological object? Is it a bankrupt holdover from a time before sophisticated scientific understanding and genetics, or can it still hold up in biological, genetic, and other types of research? Most fundamentally, is race real?In this book, four prominent philosophers and race theorists debate how best to answer these difficult questions, applying philosophical tools and the principles of social justice to cutting-edge findings from the biological and social sciences. Each presents a distinct view of race: Sally Haslanger argues that race is a socio-political reality. Chike Jeffers maintains that race is not only political but also, importantly, cultural. Quayshawn Spencer pursues the idea that race is biologically real. And Joshua Glasgow argues that either race is not real, or if it is, it must be real in a way that is neither social nor biological. Each offers an argument for their own view and then replies to the others. Woven together, the result is a lively debate that opens up numerous ways of understanding race. Above all, it is call for sophisticated and principled discussion of something that significantly permeates our lives.

Across public discourse, in the media, politics, many branches of academic inquiry, and ordinary daily interactions, we spend a lot time talking about race: race relations, racial violence, discrimination based on race, racial integration, racial progress. It is fair to say that questions about race have vexed our social life. But for all we speak about race, do we know what race is? Is it a social construct or a biological object? Is it a bankrupt holdover from a time before sophisticated scientific understanding and genetics, or can it still hold up in biological, genetic, and other types of research? Most fundamentally, is race real?In this book, four prominent philosophers and race theorists debate how best to answer these difficult questions, applying philosophical tools and the principles of social justice to cutting-edge findings from the biological and social sciences. Each presents a distinct view of race: Sally Haslanger argues that race is a socio-political reality. Chike Jeffers maintains that race is not only political but also, importantly, cultural. Quayshawn Spencer pursues the idea that race is biologically real. And Joshua Glasgow argues that either race is not real, or if it is, it must be real in a way that is neither social nor biological. Each offers an argument for their own view and then replies to the others. Woven together, the result is a lively debate that opens up numerous ways of understanding race. Above all, it is call for sophisticated and principled discussion of something that significantly permeates our lives.

Across public discourse, in the media, politics, many branches of academic inquiry, and ordinary daily interactions, we spend a lot time talking about race: race relations, racial violence, discrimination based on race, racial integration, racial progress. It is fair to say that questions about race have vexed our social life. But for all we speak about race, do we know what race is? Is it a social construct or a biological object? Is it a bankrupt holdover from a time before sophisticated scientific understanding and genetics, or can it still hold up in biological, genetic, and other types of research? Most fundamentally, is race real?In this book, four prominent philosophers and race theorists debate how best to answer these difficult questions, applying philosophical tools and the principles of social justice to cutting-edge findings from the biological and social sciences. Each presents a distinct view of race: Sally Haslanger argues that race is a socio-political reality. Chike Jeffers maintains that race is not only political but also, importantly, cultural. Quayshawn Spencer pursues the idea that race is biologically real. And Joshua Glasgow argues that either race is not real, or if it is, it must be real in a way that is neither social nor biological. Each offers an argument for their own view and then replies to the others. Woven together, the result is a lively debate that opens up numerous ways of understanding race. Above all, it is call for sophisticated and principled discussion of something that significantly permeates our lives.

Ideal for courses in contemporary moral problems, applied ethics, and introduction to ethics, Disputed Moral Issues: A Reader, Sixth Edition, offers a unique pedagogical approach that bridges moral theory and applied ethics. Bringing together sixty-eight engaging articles, it also includes an accessible Moral Theory Primer (Chapter 1).Each selection is enhanced by a host of pedagogical features, including concise summaries, reader cues referring to pertinent moral theories, and reading and discussion questions. A "Quick Guide to Moral Theories" at the front of the book and an extensive glossary of key terms are also included. A "User's Guide," which follows the preface, shows instructors how they can integrate moral theories and applied ethics into their courses.

Ideal for courses in contemporary moral problems, applied ethics, and introduction to ethics, Disputed Moral Issues: A Reader, Sixth Edition, offers a unique pedagogical approach that bridges moral theory and applied ethics. Bringing together sixty-eight engaging articles, it also includes an accessible Moral Theory Primer (Chapter 1).Each selection is enhanced by a host of pedagogical features, including concise summaries, reader cues referring to pertinent moral theories, and reading and discussion questions. A "Quick Guide to Moral Theories" at the front of the book and an extensive glossary of key terms are also included. A "User''s Guide," which follows the preface, shows instructors how they can integrate moral theories and applied ethics into their courses.

Why should we strive to be important? Does it make our lives go better if we are especially significant? The Significance Impulse argues that the common impulse to seek exceptionally high levels of significance is misguided. Although many people strive to be extraordinarily significant, ultimately cosmic importance is out of reach for us. Even if we do matter somewhat in our communities, we cannot reach cosmic-grade significance. We do not have the size, duration, or power that would allow us to be that important. Even the value that we do contribute to the universe, our loving and rationality and pain and pleasure, are in short supply. What is more, being exceptionally significant would not be to our personal benefit, as it does not advance our well-being, our meaning in life, or any other of our interests. In this book, Joshua Glasgow argues that we have ample reason to embrace our modest levels of mattering. If we do not matter very much, then we are liberated to go about our lives without worry to the same extent. As such, we should feel good about our unexceptional lives. This book is a celebration of being ordinary.

Why should we strive to be important? Does it make our lives go better if we are especially significant? The Significance Impulse argues that the common impulse to seek exceptionally high levels of significance is misguided. Although many people strive to be extraordinarily significant, ultimately cosmic importance is out of reach for us. Even if we do matter somewhat in our communities, we cannot reach cosmic-grade significance. We do not have the size, duration, or power that would allow us to be that important. Even the value that we do contribute to the universe, our loving and rationality and pain and pleasure, are in short supply. What is more, being exceptionally significant would not be to our personal benefit, as it does not advance our well-being, our meaning in life, or any other of our interests. In this book, Joshua Glasgow argues that we have ample reason to embrace our modest levels of mattering. If we do not matter very much, then we are liberated to go about our lives without worry to the same extent. As such, we should feel good about our unexceptional lives. This book is a celebration of being ordinary.

Why should we strive to be important? Does it make our lives go better if we are especially significant? The Significance Impulse argues that the common impulse to seek exceptionally high levels of significance is misguided. Although many people strive to be extraordinarily significant, ultimately cosmic importance is out of reach for us. Even if we do matter somewhat in our communities, we cannot reach cosmic-grade significance. We do not have the size, duration, or power that would allow us to be that important. Even the value that we do contribute to the universe, our loving and rationality and pain and pleasure, are in short supply. What is more, being exceptionally significant would not be to our personal benefit, as it does not advance our well-being, our meaning in life, or any other of our interests. In this book, Joshua Glasgow argues that we have ample reason to embrace our modest levels of mattering. If we do not matter very much, then we are liberated to go about our lives without worry to the same extent. As such, we should feel good about our unexceptional lives. This book is a celebration of being ordinary.

Social commentators have long asked whether racial categories should be conserved or eliminated from our practices, discourse, institutions, and perhaps even private thoughts. In A Theory of Race, Joshua Glasgow argues that this set of choices unnecessarily presents us with too few options.Using both traditional philosophical tools and recent psychological research to investigate folk understandings of race, Glasgow argues that, as ordinarily conceived, race is an illusion. However, our pressing need to speak to and make sense of social life requires that we employ something like racial discourse. These competing pressures, Glasgow maintains, ultimately require us to stop conceptualizing race as something biological, and instead understand it as an entirely social phenomenon.

Social commentators have long asked whether racial categories should be conserved or eliminated from our practices, discourse, institutions, and perhaps even private thoughts. In A Theory of Race, Joshua Glasgow argues that this set of choices unnecessarily presents us with too few options.Using both traditional philosophical tools and recent psychological research to investigate folk understandings of race, Glasgow argues that, as ordinarily conceived, race is an illusion. However, our pressing need to speak to and make sense of social life requires that we employ something like racial discourse. These competing pressures, Glasgow maintains, ultimately require us to stop conceptualizing race as something biological, and instead understand it as an entirely social phenomenon.

Social commentators have long asked whether racial categories should be conserved or eliminated from our practices, discourse, institutions, and perhaps even private thoughts. In A Theory of Race, Joshua Glasgow argues that this set of choices unnecessarily presents us with too few options.Using both traditional philosophical tools and recent psychological research to investigate folk understandings of race, Glasgow argues that, as ordinarily conceived, race is an illusion. However, our pressing need to speak to and make sense of social life requires that we employ something like racial discourse. These competing pressures, Glasgow maintains, ultimately require us to stop conceptualizing race as something biological, and instead understand it as an entirely social phenomenon.