Beyond Cynical

Cynicism is popular because it stimulates the brain chemicals that make you feel good. It stimulates dopamine by making the world feel predictable. It triggers serotonin by making you feel superior to "the jerks." It triggers oxytocin by telling you who to trust. You pay a high price for these moments, unfortunately, because cynicism keeps you focused on problems instead of opportunities. Here is a way to PARE your cynicism with Personal Agency and Realistic Expectations. Here are 3-minute exercises that will build new thought habits in six weeks. Even if you're surrounded by a chorus of negativity, you can transcend cynicism and stimulate happy chemicals in new ways.

Cynicism is popular because it stimulates the brain chemicals that make you feel good. It stimulates dopamine by making the world feel predictable. It triggers serotonin by making you feel superior to "the jerks." It triggers oxytocin by telling you who to trust. You pay a high price for these moments, unfortunately, because cynicism keeps you focused on problems instead of opportunities. Here is a way to PARE your cynicism with Personal Agency and Realistic Expectations. Here are 3-minute exercises that will build new thought habits in six weeks. Even if you're surrounded by a chorus of negativity, you can transcend cynicism and stimulate happy chemicals in new ways.

Analysing international law through the prism of “cynicism” makes it possible to look beyond overt disregard for international law, currently discussed in terms of a backlash or crisis. The concept allows to analyse and criticise structural features and specific uses of international law that seem detrimental to international law in a more subtle way. Unlike its ancient predecessor, cynicism nowadays refers not to a bold critique of power but to uses and abuses of international law that pursue one-sided interests tacitly disregarding the legal structure applied. From this point of view, the contributions critically reflect on the theoretical foundations of international law, in particular its relationship to power, actors such as the International Law Commission and international judges, and specific fields, including international human rights, humanitarian, criminal, tax and investment law.

Wall Street Journal, USA Today, and Publishers Weekly Bestseller! Have you heard that language is violence and that science is sexist? Have you read that certain people shouldn't practice yoga or cook Chinese food? Or been told that being obese is healthy, that there is no such thing as biological sex, or that only white people can be racist? Are you confused by these ideas, and do you wonder how they have managed so quickly to challenge the very logic of Western society? In this probing and intrepid volume, Helen Pluckrose and James Lindsay document the evolution of the dogma that informs these ideas, from its coarse origins in French postmodernism to its refinement within activist academic fields. Today this dogma is recognizable as much by its effects, such as cancel culture and social-media dogpiles, as by its tenets, which are all too often embraced as axiomatic in mainstream media: knowledge is a social construct; science and reason are tools of oppression; all human interactions are sites of oppressive power play; and language is dangerous. As Pluckrose and Lindsay warn, the unchecked proliferation of these anti-Enlightenment beliefs present a threat not only to liberal democracy but also to modernity itself. While acknowledging the need to challenge the complacency of those who think a just society has been fully achieved, Pluckrose and Lindsay break down how this often-radical activist scholarship does far more harm than good, not least to those marginalized communities it claims to champion. They also detail its alarmingly inconsistent and illiberal ethics. Only through a proper understanding of the evolution of these ideas, they conclude, can those who value science, reason, and consistently liberal ethics successfully challenge this harmful and authoritarian orthodoxy—in the academy, in culture, and beyond.

The Cynical Society is a study of the political despair and abdication of (individual) responsibility Goldfarb calls cynicism—a central but unexamined aspect of contemporary American political and social life. Goldfarb reveals with vivid strokes how cynicism undermines our capacity to think about society's strengths and weaknesses. Drawing on thinkers from Alexis de Tocqueville to Allan Bloom and on such recent works as Beloved, Bonfire of the Vanities, and Mississippi Burning, The Cynical Society celebrates cultural pluralism's role in democracy.

Dialogic Civility in a Cynical Age offers a philosophical and pragmatic response to unreflective cynicism. Considering that each of us has faced inappropriate cynical communication in families, educational institutions, and the workplace, this book offers insight and practical guidance for people interested in improving their interpersonal relationships in an age of rampant cynicism.

A short history of cynicism, from the fearless speech of the ancient Greeks to the jaded negativity of the present. Everyone's a cynic, yet few will admit it. Today's cynics excuse themselves half-heartedly—“I hate to be a cynic, but..."—before making their pronouncements. Narrowly opportunistic, always on the take, contemporary cynicism has nothing positive to contribute. The Cynicism of the ancient Greeks, however, was very different. This Cynicism was a marginal philosophy practiced by a small band of eccentrics. Bold and shameless, it was committed to transforming the values on which civilization depends. In this volume of the MIT Press Essential Knowledge series, Ansgar Allen charts the long history of cynicism, from the “fearless speech” of Greek Cynics in the fourth century BCE to the contemporary cynic's lack of social and political convictions. Allen describes ancient Cynicism as an improvised philosophy and a way of life disposed to scandalize contemporaries, subjecting their cultural commitments to derision. He chronicles the subsequent “purification” of Cynicism by the Stoics; Renaissance and Enlightenment appropriations of Cynicism, drawing on the writings of Shakespeare, Rabelais, Rousseau, de Sade, and others; and the transition from Cynicism (the philosophy) to cynicism (the modern attitude), exploring contemporary cynicism from the perspectives of its leftist, liberal, and conservative critics. Finally, he considers the possibility of a radical cynicism that admits and affirms the danger it poses to contemporary society.