Thaddeus Metz - Böcker

What makes a person's life meaningful? Thaddeus Metz offers a new answer to an ancient question which has recently returned to the philosophical agenda. He proceeds by examining what, if anything, all the conditions that make a life meaningful have in common. The outcome of this process is a philosophical theory of meaning in life. He starts by evaluating existing theories in terms of the classic triad of the good, the true, and the beautiful. He considers whether meaning in life might be about such principles as fulfilling God's purpose, obtaining reward in an afterlife for having been virtuous, being attracted to what merits attraction, leaving the world a better place, connecting to organic unity, or transcending oneself by connecting to what is extensive. He argues that no extant principle satisfactorily accounts for the three-fold significance of morality, enquiry, and creativity, and that the most promising theory is a fresh one according to which meaning in life is a matter of intelligence contoured toward fundamental conditions of human existence.

A Relational Theory of Justice argues that normative economic, political, and legal philosophy should be grounded on people's relational features, in particular their ability to commune with others and be communed with by them. Usually, philosophers of justice in the West have based their views on people's intrinsic features, ones that make no essential reference to others, such as their well-being, autonomy, or self-ownership. In addition, critics of basing institutional choice on justice--whether in the African, feminist, Marxian, or Confucian traditions--have often appealed to non-intrinsic values. In contrast, this book articulates and defends accounts of justice based on the dignity of people's relational nature. A proper valuation of people's capacity to be party to communal relationships does not transcend categories of justice, but instead calls for sorts that differ in plausible ways from those grounded on intrinsic properties. Applications are discussed in the contexts of distributive, compensatory, criminal, transitional, and global justice. Together, they are intended to constitute a big picture of communal governance that rivals the grand comprehensive philosophies of, for example, utilitarianism, Rawlsianism, Lockean natural rights theory, and the capabilities approach.

A Relational Moral Theory draws on neglected resources from the Global South and especially the African philosophical tradition to provide a new answer to a perennial philosophical question: what do all morally right actions have in common as distinct from wrong ones? Metz points out that the principles of utility and of respect for autonomy, the two rivals that have dominated Western moral theory for the last two centuries, share an individualist premise. Once that common assumption is replaced by a relational perspective given prominence in African ethical thought, a different comprehensive principle, one focused on harmony or friendliness, emerges. Metz argues that this principle corrects the blind spots of the Western moral principles, and has implications for a wide array of controversies in applied ethics that an international audience of moral philosophers, professional ethicists, and similar thinkers will find compelling.

A Relational Moral Theory draws on neglected resources from the Global South and especially the African philosophical tradition to provide a new answer to a perennial philosophical question: what do all morally right actions have in common as distinct from wrong ones? Thaddeus Metz points out that the principles of utility and of respect for autonomy, the two rivals that have dominated Western moral theory for the last two centuries, share an individualist premise. Once that common assumption is replaced by a relational perspective given prominence in African ethical thought, a different comprehensive principle, one focused on harmony or friendliness, emerges. Metz argues that this principle corrects the blind spots of the Western moral principles, and has implications for a wide array of controversies in applied ethics that an international audience of moral philosophers, professional ethicists, and similar thinkers will find compelling.

What makes a person's life meaningful? Thaddeus Metz offers a new answer to an ancient question which has recently returned to the philosophical agenda. He proceeds by examining what, if anything, all the conditions that make a life meaningful have in common. The outcome of this process is a philosophical theory of meaning in life. He starts by evaluating existing theories in terms of the classic triad of the good, the true, and the beautiful. He considers whether meaning in life might be about such principles as fulfilling God's purpose, obtaining reward in an afterlife for having been virtuous, being attracted to what merits attraction, leaving the world a better place, connecting to organic unity, or transcending oneself by connecting to what is extensive. He argues that no extant principle satisfactorily accounts for the three-fold significance of morality, enquiry, and creativity, and that the most promising theory is a fresh one according to which meaning in life is a matter of intelligence contoured toward fundamental conditions of human existence.

The Abrahamic faiths of Christianity, Judaism, and Islam are typically recognized as the world's major monotheistic religions. However, African Traditional Religion is, despite often including lesser spirits and gods, a monotheistic religion with numerous adherents in sub-Saharan Africa; it includes the idea of a single most powerful God responsible for the creation and sustenance of everything else. This Element focuses on drawing attention to this major world religion that has been much neglected by scholars around the globe, particularly those working in the West or Northern Hemisphere. It accomplishes this primarily by bringing it into conversation with topics in the Anglo-American philosophy of religion.

The Abrahamic faiths of Christianity, Judaism, and Islam are typically recognized as the world's major monotheistic religions. However, African Traditional Religion is, despite often including lesser spirits and gods, a monotheistic religion with numerous adherents in sub-Saharan Africa; it includes the idea of a single most powerful God responsible for the creation and sustenance of everything else. This Element focuses on drawing attention to this major world religion that has been much neglected by scholars around the globe, particularly those working in the West or Northern Hemisphere. It accomplishes this primarily by bringing it into conversation with topics in the Anglo-American philosophy of religion.

Given the pain, discomfort, anxiety, heartbreak, and boredom that most humans experience in their lives, is it morally permissible to create them? Some philosophers lately have answered ‘No’, contending that it is wrong to create a new human life when one could avoid doing so, because it would be bad for the one created. This view is known as ‘anti-natalism’. Some contributors to this volume argue that anti-natalism is true because: agents have a prima facie duty to prevent suffering; it is immoral to violate another’s right not to be harmed without having consented to it; and it is a serious wrong to exploit the weakness of a poorly off being to become a biological parent. Others here argue against anti-natalism on the ground, for instance, that many of our lives are not so bad and in fact are quite good and that the logic of anti-natalism absurdly entails pro-mortalism, the view that we should kill off as many people as possible. This book explores these and related issues concerning the evaluative question of how to judge the worthwhileness of lives and the normative question of what basic duties entail for the creation of new lives. Excepting one, all the chapters in this book were originally published in the South African Journal of Philosophy.

Given the pain, discomfort, anxiety, heartbreak, and boredom that most humans experience in their lives, is it morally permissible to create them? Some philosophers lately have answered ‘No’, contending that it is wrong to create a new human life when one could avoid doing so, because it would be bad for the one created. This view is known as ‘anti-natalism’. Some contributors to this volume argue that anti-natalism is true because: agents have a prima facie duty to prevent suffering; it is immoral to violate another’s right not to be harmed without having consented to it; and it is a serious wrong to exploit the weakness of a poorly off being to become a biological parent. Others here argue against anti-natalism on the ground, for instance, that many of our lives are not so bad and in fact are quite good and that the logic of anti-natalism absurdly entails pro-mortalism, the view that we should kill off as many people as possible. This book explores these and related issues concerning the evaluative question of how to judge the worthwhileness of lives and the normative question of what basic duties entail for the creation of new lives. Excepting one, all the chapters in this book were originally published in the South African Journal of Philosophy.

Can human life be meaningful? What does talk about life’s meaning even mean? What is God’s role, if any, in a meaningful life? These three questions frame this one-of-a-kind debate between two philosophers who have spent most of their professional lives thinking and writing about the topic of life’s meaning.In this wide-ranging scholarly conversation, Professors Thaddeus Metz and Joshua W. Seachris develop and defend their own unique answers to these questions, while responding to each other’s objections in a lively dialog format. Seachris argues that the concept of life’s meaning largely revolves around three interconnected ideas—mattering, purpose, and sense-making; that a meaningful human life involves sufficiently manifesting all three; and that God would importantly enhance the meaningfulness of life on each of these three fronts. Metz instead holds that talk of life’s meaning is about a variety of properties such as meriting pride, transcending one’s animal self, making a contribution, and authoring a life-story. For him, many lives are meaningful insofar as they exercise intelligence in positive, robust, and developmental ways. Finally, Metz argues that God is unnecessary for an objective meaning that suits human nature.Metz and Seachris develop and defend their own unique answers to these three questions, while responding to each other’s objections in a dialog format that is accessible to students though—given their new contributions—will be of great interest to scholars as well.Key Features Offers an up-to-date scholarly conversation on life’s meaning by two researchers at the forefront of research on the topic.Provides a wide-ranging, yet orderly discussion of the most important issues.Accessible for the student investigating the topic for the first time yet also valuable to the scholar working on life’s meaning.Includes helpful pedagogical features, like:- Chapter outlines and introductions;- Annotated reading lists for both students and research-level readers;- A glossary; and- Clear examples, thought experiments, narratives, and cultural references, which enhance the book’s role in thinking about life’s meaning and related topics.

Can human life be meaningful? What does talk about life’s meaning even mean? What is God’s role, if any, in a meaningful life? These three questions frame this one-of-a-kind debate between two philosophers who have spent most of their professional lives thinking and writing about the topic of life’s meaning.In this wide-ranging scholarly conversation, Professors Thaddeus Metz and Joshua W. Seachris develop and defend their own unique answers to these questions, while responding to each other’s objections in a lively dialog format. Seachris argues that the concept of life’s meaning largely revolves around three interconnected ideas—mattering, purpose, and sense-making; that a meaningful human life involves sufficiently manifesting all three; and that God would importantly enhance the meaningfulness of life on each of these three fronts. Metz instead holds that talk of life’s meaning is about a variety of properties such as meriting pride, transcending one’s animal self, making a contribution, and authoring a life-story. For him, many lives are meaningful insofar as they exercise intelligence in positive, robust, and developmental ways. Finally, Metz argues that God is unnecessary for an objective meaning that suits human nature.Metz and Seachris develop and defend their own unique answers to these three questions, while responding to each other’s objections in a dialog format that is accessible to students though—given their new contributions—will be of great interest to scholars as well.Key Features Offers an up-to-date scholarly conversation on life’s meaning by two researchers at the forefront of research on the topic.Provides a wide-ranging, yet orderly discussion of the most important issues.Accessible for the student investigating the topic for the first time yet also valuable to the scholar working on life’s meaning.Includes helpful pedagogical features, like:- Chapter outlines and introductions;- Annotated reading lists for both students and research-level readers;- A glossary; and- Clear examples, thought experiments, narratives, and cultural references, which enhance the book’s role in thinking about life’s meaning and related topics.

This Element critically explores the potential relevance of God or a soul for life's meaning as discussed in recent Anglo-American philosophical literature. There have been four broad views: God or a soul is necessary for meaning in our lives; neither is necessary for it; one or both would greatly enhance the meaning in our lives; one or both would substantially detract from it. This Element familiarizes readers with all four positions, paying particular attention to the latter two, and also presents prima facie objections to them, points out gaps in research agendas and suggests argumentative strategies that merit development.