John Stuart Mill’s 1861 Utilitarianism remains one of the most widely known and influential works of moral philosophy ever written. It is also a model of critical thinking – one in which Mill’s reasoning and interpretation skills are used to create a well-structured, watertight, persuasive argument for his position on core questions in ethics. The central question, for Mill, was to decide upon a valid definition of right and wrong, and reason out his moral theory from there. Laying down valid, defensible definitions is a crucial aspect of good interpretative thinking, and Mill gets his in as early as possible. Actions are good, he suggests, if they increase happiness, and bad if they reduce happiness.

But, vitally, it is not our own happiness that matters, but the total happiness of all those affected by a given action. From this interpretation of moral good, Mill is able to systematically reason out a coherent framework for calculating and judging overall happiness, while considering different kinds and qualities of happiness.Like any good example of reasoning, Mill’s argument consistently takes account of possible objections, building them into the structure of the book in order to acknowledge and counter them as he goes.

John Stuart Mill’s 1861 Utilitarianism remains one of the most widely known and influential works of moral philosophy ever written. It is also a model of critical thinking – one in which Mill’s reasoning and interpretation skills are used to create a well-structured, watertight, persuasive argument for his position on core questions in ethics. The central question, for Mill, was to decide upon a valid definition of right and wrong, and reason out his moral theory from there. Laying down valid, defensible definitions is a crucial aspect of good interpretative thinking, and Mill gets his in as early as possible. Actions are good, he suggests, if they increase happiness, and bad if they reduce happiness.

But, vitally, it is not our own happiness that matters, but the total happiness of all those affected by a given action. From this interpretation of moral good, Mill is able to systematically reason out a coherent framework for calculating and judging overall happiness, while considering different kinds and qualities of happiness.Like any good example of reasoning, Mill’s argument consistently takes account of possible objections, building them into the structure of the book in order to acknowledge and counter them as he goes.

The aim of Ethics and Self-Cultivation is to establish and explore a new ‘cultivation of the self’ strand within contemporary moral philosophy. Although the revival of virtue ethics has helped reintroduce the eudaimonic tradition into mainstream philosophical debates, it has by and large been a revival of Aristotelian ethics combined with a modern preoccupation with standards for the moral rightness of actions. The essays comprising this volume offer a fresh approach to the eudaimonic tradition: instead of conditions for rightness of actions, it focuses on conceptions of human life that are best for the one living it. The first section of essays looks at the Hellenistic schools and the way they influenced modern thinkers like Spinoza, Kant, Nietzsche, Hadot, and Foucault in their thinking about self-cultivation. The second section offers contemporary perspectives on ethical self-cultivation by drawing on work in moral psychology, epistemology of self-knowledge, philosophy of mind, and meta-ethics.

The aim of Ethics and Self-Cultivation is to establish and explore a new ‘cultivation of the self’ strand within contemporary moral philosophy. Although the revival of virtue ethics has helped reintroduce the eudaimonic tradition into mainstream philosophical debates, it has by and large been a revival of Aristotelian ethics combined with a modern preoccupation with standards for the moral rightness of actions. The essays comprising this volume offer a fresh approach to the eudaimonic tradition: instead of conditions for rightness of actions, it focuses on conceptions of human life that are best for the one living it. The first section of essays looks at the Hellenistic schools and the way they influenced modern thinkers like Spinoza, Kant, Nietzsche, Hadot, and Foucault in their thinking about self-cultivation. The second section offers contemporary perspectives on ethical self-cultivation by drawing on work in moral psychology, epistemology of self-knowledge, philosophy of mind, and meta-ethics.

John Stuart Mill’s 1861 Utilitarianism remains one of the most widely known and influential works of moral philosophy ever written. It is also a model of critical thinking – one in which Mill’s reasoning and interpretation skills are used to create a well-structured, watertight, persuasive argument for his position on core questions in ethics. The central question, for Mill, was to decide upon a valid definition of right and wrong, and reason out his moral theory from there. Laying down valid, defensible definitions is a crucial aspect of good interpretative thinking, and Mill gets his in as early as possible. Actions are good, he suggests, if they increase happiness, and bad if they reduce happiness.

But, vitally, it is not our own happiness that matters, but the total happiness of all those affected by a given action. From this interpretation of moral good, Mill is able to systematically reason out a coherent framework for calculating and judging overall happiness, while considering different kinds and qualities of happiness.Like any good example of reasoning, Mill’s argument consistently takes account of possible objections, building them into the structure of the book in order to acknowledge and counter them as he goes.

John Stuart Mill’s 1861 Utilitarianism remains one of the most widely known and influential works of moral philosophy ever written. It is also a model of critical thinking – one in which Mill’s reasoning and interpretation skills are used to create a well-structured, watertight, persuasive argument for his position on core questions in ethics. The central question, for Mill, was to decide upon a valid definition of right and wrong, and reason out his moral theory from there. Laying down valid, defensible definitions is a crucial aspect of good interpretative thinking, and Mill gets his in as early as possible. Actions are good, he suggests, if they increase happiness, and bad if they reduce happiness.

But, vitally, it is not our own happiness that matters, but the total happiness of all those affected by a given action. From this interpretation of moral good, Mill is able to systematically reason out a coherent framework for calculating and judging overall happiness, while considering different kinds and qualities of happiness.Like any good example of reasoning, Mill’s argument consistently takes account of possible objections, building them into the structure of the book in order to acknowledge and counter them as he goes.

The aim of Ethics and Self-Cultivation is to establish and explore a new ‘cultivation of the self’ strand within contemporary moral philosophy. Although the revival of virtue ethics has helped reintroduce the eudaimonic tradition into mainstream philosophical debates, it has by and large been a revival of Aristotelian ethics combined with a modern preoccupation with standards for the moral rightness of actions. The essays comprising this volume offer a fresh approach to the eudaimonic tradition: instead of conditions for rightness of actions, it focuses on conceptions of human life that are best for the one living it. The first section of essays looks at the Hellenistic schools and the way they influenced modern thinkers like Spinoza, Kant, Nietzsche, Hadot, and Foucault in their thinking about self-cultivation. The second section offers contemporary perspectives on ethical self-cultivation by drawing on work in moral psychology, epistemology of self-knowledge, philosophy of mind, and meta-ethics.

The aim of Ethics and Self-Cultivation is to establish and explore a new ‘cultivation of the self’ strand within contemporary moral philosophy. Although the revival of virtue ethics has helped reintroduce the eudaimonic tradition into mainstream philosophical debates, it has by and large been a revival of Aristotelian ethics combined with a modern preoccupation with standards for the moral rightness of actions. The essays comprising this volume offer a fresh approach to the eudaimonic tradition: instead of conditions for rightness of actions, it focuses on conceptions of human life that are best for the one living it. The first section of essays looks at the Hellenistic schools and the way they influenced modern thinkers like Spinoza, Kant, Nietzsche, Hadot, and Foucault in their thinking about self-cultivation. The second section offers contemporary perspectives on ethical self-cultivation by drawing on work in moral psychology, epistemology of self-knowledge, philosophy of mind, and meta-ethics.