検索キーワード： 制作 "Highbridge Audio" 倫理学・道徳

How to Have Willpower brings together two profound ancient meditations on how to overcome pressures that encourage us to act against our own best interests—Plutarch's essay On Dysopia or How to Resist Pressure and Prudentius's poetic allegory Psychomachia or How to Slay Your Demons. Challenging the idea that humans are helpless victims of vice, these works—introduced and presented in vivid, accessible new prose translations by Michael Fontaine—emphasize the power of personal choice and the possibility of personal growth, as they offer insights and practical advice about resisting temptation.

What's Wrong with Stereotyping? offers a refreshing and accessibly written philosophical take on the ethics of stereotyping. Stereotyping is woven into every aspect of human experience: conversation, psychology, algorithmic systems, and culture. It relates to generalization and induction, core aspects of rationality. But when and why it is morally wrong to stereotype? This book tackles this deep and enduring puzzle.

From self-realization and self-promotion to self-help and the selfie, the modern world encourages us to be self-obsessed. We are even told that finding ourselves is the key to happiness. Better to lose yourself! More than 2,500 years ago, the Buddha argued that the self is an illusion—and that our belief in it is the cause of most, if not all, of our suffering. How to Lose Yourself presents lively, accessible, and expert new translations of ancient Buddhist writings about the central, unique, and powerful Buddhist teaching of "no-self."

What is love? In poetry, songs, fiction, movies, psychology, and philosophy, love has been described, admired, lamented, and dissected in endless ways. Is love based on physical attraction? Does it bring out our better selves? How does it relate to sex? Is love divine? Plato's Symposium is one of the oldest, most influential, and most profound explorations of such questions—it is even the source of the idea of "Platonic love."

Can octopuses feel pain and pleasure? What about crabs, shrimps, insects, or spiders? How do we tell whether a person unresponsive after severe brain injury might be suffering? When does a fetus in the womb start to have conscious experiences? Could there even be rudimentary feelings in miniature models of the human brain, grown from human stem cells? And what about AI? These are questions about the edge of sentience, and they are subject to enormous, disorienting uncertainty. We desperately want certainty, but it is out of reach.