The Ethics Of Beauty

Chaste and ardent eros for the Beautiful is the first task of human life, and falling in love with Beauty is the beginning of every adventure that matters...The original task of Ethics was to guide us to the most just and meaningful life possible. Today, ethicists define their discipline more narrowly as "the rational investigation of morality." This reduces Ethics to an examination of the Good by the True, tacitly suppressing the deep human need for the Beautiful.In The Ethics of Beauty, Orthodox Christian theologian Timothy Patitsas first considers Beauty's opposite, the dark events that traumatize victims of war and other ugly circumstances, and then invites us to rediscover the older Beauty-first approach to moral reasoning and the integrity of the soul.Covering topics ranging from creation to political theory to the Jesus Prayer, including war, psychology, trauma, chastity, healthy shame, gender, marriage, hospitality, art, architecture, theology, economics, urban planning, and complexity theory, The Ethics of Beauty lays out a worldview in which Beauty, Goodness, and Truth are recognized as indispensable elements of the best possible human life.

How looking beautiful has become a moral imperative in today's worldThe demand to be beautiful is increasingly important in today's visual and virtual culture. Rightly or wrongly, being perfect has become an ethical ideal to live by, and according to which we judge ourselves good or bad, a success or a failure. Perfect Me explores the changing nature of the beauty ideal, showing how it is more dominant, more demanding, and more global than ever before.Heather Widdows argues that our perception of the self is changing. More and more, we locate the self in the body--not just our actual, flawed bodies but our transforming and imagined ones. As this happens, we further embrace the beauty ideal. Nobody is firm enough, thin enough, smooth enough, or buff enough-not without significant effort and cosmetic intervention. And as more demanding practices become the norm, more will be required of us, and the beauty ideal will be harder and harder to resist.If you have ever felt the urge to "make the best of yourself" or worried that you were "letting yourself go," this book explains why. Perfect Me examines how the beauty ideal has come to define how we see ourselves and others and how we structure our daily practices-and how it enthralls us with promises of the good life that are dubious at best. Perfect Me demonstrates that we must first recognize the ethical nature of the beauty ideal if we are ever to address its harms.

With this book the international academic discourse on mobility is taken a step further, through the intertwined perspectives of different social sciences, engineering and the humanities. The Ethics of Mobilities departs from the recent interest in social surveillance, raised by the use of technology for the surveillance and control of mobility as well as for transport. It widens this theme to encompass a broad scale of issues, ranging from freedom and escape to social exclusion and control, thus raising important questions of ethics, identity and religion; questions that are dealt with by a diverse, yet structured range of chapters, arranged around the themes of ethics and religion, and freedom and control. Through their variety and diversity of perspectives, the chapters of this book offer a substantial interdisciplinary contribution to the socially and environmentally relevant discussion about what a technically and economically accelerating mobility does to life and how it might be transformed to sustain a more life-enhancing future. Ethics of Mobilities will excite not only international interest, but will also appeal to scholars across a wide range of disciplines, in fields as diverse as theology and engineering.

Ethics is a philosophical treatise written by Baruch Spinoza. The book closely resembles Euclid's Elements. At the beginning of Part 1, Spinoza defines key terms and lists axioms. On the basis of these and other definitions and axioms provided in the remaining four parts of the book, Spinoza offers proofs of hundreds of propositions and corollaries, such as "When the Mind imagines its own lack of power, it is saddened by it", "A free man thinks of nothing less than of death", and "The human Mind cannot be absolutely destroyed with the Body, but something of it remains which is eternal." God or Nature consists of Attributes. God, as the complete system of Attributes, is absolutely infinite or complete; each Attribute is only infinite in its kind. By Attribute Spinoza means an ultimate or irreducible quality or energy. He names two such attributes, namely, Extension and Thought, but he allows for the possibility of an infinity of Attributes. The attributes do not belong to, but are identical with, Substance. Reality, moreover, is essentially dynamic, not static — to be is to be doing. Thus the Attribute Extension is really the whole of material energy, and the Attribute Thought is the whole of mind-energy. All material things and events are changing modes or states of Extension; and all mental events or experiences are similarly modifications or states of Thought. Each Attribute exhausts its kind of reality, in an ultimate character, activity or "world-line" of Nature, and gives rise to its entire series of objects and events in accordance with its own laws. These finite objects and events are real enough while they last, but as finite modes they change and pass; not, however, into mere nothingness, for the attribute, of which they are states, abides. The cosmic process never stops.

Ludwig Wittgenstein famously said, “Ethics is aesthetics.” It is unclear what such a claim might mean and whether it is true. This book explores contentious issues arising at the interface of ethics and aesthetics. The contributions reflect on the status of aesthetic en ethical judgments, the relation of aesthetic beauty and ethical goodness and art and character development. The book further considers the potential role art could play in ethical analysis and in the classroom and explores in what respects aesthetics and ethics might be intertwined and even mutually supportive.

A nuanced, feminist, and deeply personal take on beauty culture and YouTube consumerism, in the tradition of Maggie Nelson’s Bluets As Daphné B. obsessively watches YouTube makeup tutorials and haunts Sephora’s website, she’s increasingly troubled by the ways in which this obsession contradicts her anti-capitalist and intersectional feminist politics. In this poetic treatise, she rejects the false binaries of traditional beauty standards and delves into the celebrities and influencers, from Kylie to Grimes, and the poets and philosophers, from Anne Boyer to Audre Lorde, who have shaped the reflection she sees in the mirror. At once confessional and essayistic, Made-Up is a meditation on the makeup that colours, that obscures, that highlights who we are and who we wish we could be. The original French-language edition was a cult hit in Quebec. Translated by Alex Manley—like Daphné, a Montreal poet and essayist—the book’s English-language text crackles with life, retaining the flair and verve of the original, and ensuring that a book on beauty is no less beautiful than its subject matter. “The most radical book of 2020 talks about makeup. Radical in the intransigence with which Daphne B hunts down the parts of her imagination that capitalism has phagocytized. Radical also in its rejection of false binaries (the authentic and the fake, the futile and the essential) through the lens of which such a subject is generally considered. With the help of a heady combination of pop cultural criticism and autobiography, a poet scrutinizes her contradictions. They are also ours.” —Dominic Tardif, Le Devoir “[Made-Up] is a delight. I read it in one go. And when, out of necessity, I had to put it down, it was with regret and with the feeling that I was giving up what could save me from a catastrophe.” —Laurence Fournier, Lettres Québécoises, five stars "Made-Up is a radiant, shimmering blend of memoir and cultural criticism that uses beauty culture as an entry point to interrogating the ugly contradictions of late capitalism. In short, urgent chapters laced with humor and wide-ranging references, Daphné B. plumbs the depths of a rich topic that’s typically dismissed as shallow. I imagine her writing it in eye pencil, using makeup to tell the story of her life, as so many women do." —Amy Berkowitz, author of Tender Points "A companion through the thicket of late stage capitalism, a lucid and poetic mirror for anyone whose image exists on a screen." —Rachel Kauder Nalebuff "Made-Up is anything but—committed to the grit of our current realities, Daphné B directs her piercing eye on capitalism in an intimate portrayal of what it means to love, and how to paint ourselves in the process. Alex Manley has gifted English audiences with a nuanced translation of a critical feminist text, exploring love and make-up as a transformative social tool." —Sruti Islam "The book will leave you both laughing in recognition and wincing at the reality of the beauty world’s impact on our collective psyche." —Chatelaine "[Made-Up] examines the intersection of beauty culture and consumer culture... Aided by the work of writers like Anne Carson, Anne Boyer, Amanda Hess, and Arabelle Sicardi... B. makes sharp observations about the ideologies behind both beauty [...] and consumerism." —Bitch Media "Made‑Up: A True Story of Beauty Culture under Late Capitalism is well worth reading." —Literary Review of Canada "[Made-Up], newly translated by writer/poet Alex Manley from its original French, puts an intersectional, feminist lens on the author’s personal fascination with the makeup industry; it also reckons with the cultural dominance of this fascination as she aims to square anti-capitalist principles with beauty-product obsession." —BitchReads: 11 Books Feminists Should Read in September

Everywhere we hear talk of decline, of a world that was better once, maybe fifty years ago, maybe centuries ago, but certainly before modernity drew us along its dubious path. While some lament the slide of Western culture into relativism and nihilism and others celebrate the trend as a liberating sort of progress, Charles Taylor calls on us to face the moral and political crises of our time, and to make the most of modernity's challenges. "The great merit of Taylor's brief, non-technical, powerful book...is the vigor with which he restates the point which Hegel (and later Dewey) urged against Rousseau and Kant: that we are only individuals in so far as we are social... Being authentic, being faithful to ourselves, is being faithful to something which was produced in collaboration with a lot of other people... The core of Taylor's argument is a vigorous and entirely successful criticism of two intertwined bad ideas: that you are wonderful just because you are you, and that 'respect for difference' requires you to respect every human being, and every human culture--no matter how vicious or stupid." --Richard Rorty, London Review of Books

�EVERY art and every inquiry, and similarly every action and pursuit, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim. But a certain difference is found among ends; some are activities, others are products apart from the activities that produce them. Where there are ends apart from the actions, it is the nature of the products to be better than the activities. Now, as there are many actions, arts, and sciences, their ends also are many; the end of the medical art is health, that of shipbuilding a vessel, that of strategy victory, that of economics wealth. But where such arts fall under a single capacity- as bridle-making and the other arts concerned with the equipment of horses fall under the art of riding, and this and every military action under strategy, in the same way other arts fall under yet others- in all of these the ends of the master arts are to be preferred to all the subordinate ends; for it is for the sake of the former that the latter are pursued. It makes no difference whether the activities themselves are the ends of the actions, or something else apart from the activities, as in the case of the sciences just mentioned.�