Current patterns of global economic activity are not only unsustainable, but unethical - this claim is central to Materialist Ethics and Life-Value. Grounding the definition of ethical value in the natural and social requirements of life-support and life-development shared by all human beings, Jeff Noonan provides a new way of understanding the universal conception of "the good life." Noonan argues that the true crisis affecting the world today is not sluggish rates of economic growth but the model of measuring economic and social health in terms of money-value. In response, he develops an alternative understanding of good societies where the breadth and depth of life-activity and enjoyment are dependent on dominant institutions. The more social institutions satisfy the necessary requirements of human life, the more they empower each person to develop and enjoy the capacities that make human life valuable and meaningful. A well-reasoned synthesis of traditional philosophical concerns and contemporary critiques of global capitalism, this book is a forward-looking treatise that defends political struggle and reconsiders what is most important for a happy life.

There are many answers to the question of why life is worth living, but they all presuppose that good lives are sensuously enjoyable. Time seems to stand still in the moment when we enjoy food and drink, peaceful, laughing relationships with friends, or lay quietly, allowing the beauty of nature and human creations to unfold before us. Embodied Humanism: Toward Solidarity and Sensuous Enjoyment explores ways that enjoyment is also political. The history of political struggle is a history of fighting back against silencing, hunger, and violent domination, but also fighting for social peace, need-satisfaction, voice, and democratic power. Tracing the values of embodied humanism across history and across cultures and identities, the book finds a more comprehensive universal humanist ethic around which old and emerging struggles can be unified. Ultimately, Jeff Noonan argues, these struggles can be directed towards creating institutional structure and individual dispositions that will secure the social conditions in which our capacities for receptive openness and delight are satisfied for each and all.

There is an urgent need to understand how private and public organisations can play a role in promoting human values such as fairness, dignity, respect and care. Globalisation, technological advance and climate change are changing work, organisations and systems in ways which foster inequality, alienation and collective risk. Against this backdrop, organisations are being urged to make their contribution to the common good, take account of the interests of multiple stakeholders, and respond ethically as well as efficiently to complex challenges which transcend traditional organisational and state boundaries. Ethics, Meaningfulness, and Mutuality poses critical questions related to organisational design by challenging limits to current thinking, such as the neglect by political philosophers of markets, firms and stakeholders, or by organisational theorists of business ethics. In so doing, the book advances our understanding of the theory and practice of ethical organising. Specifically, meaningfulness and mutuality will be used to yield values and principles for a philosophy of ethical organising which includes an account of human values in morally desirable collective action, and examines the relationship of collective action to the contested concept of shared value creation. Within a philosophy of ethical organising, mutuality permits an examination of the unavoidable relational nature of collective action, whereas meaningfulness addresses fundamental human concerns for significance and leading a life we have reason to value. By addressing our status as relational beings with human needs for meaning, a philosophy of ethical organising brings critical thinking to the creation of morally informed organisational practices which are not only instrumentally beneficial for addressing wicked problems, but are normatively desirable for human flourishing.

The long tradition of pessimism in philosophy and poetry notoriously laments suffering caused by vulnerabilities of the human body. The most familiar and contemporary version is antinatalism, the view that it is wrong to bring sentient life into existence because birth inevitably produces suffering. Technotopianism, which stems from a similarly negative view of embodied limitations, claims that we should escape sickness and death through radical human-enhancement technologies. In Embodiment and the Meaning of Life Jeff Noonan presents pessimism and technotopianism as two sides of the same coin, as both begin from the premise that the limitations of embodied life are inherently negative. He argues that rather than rendering life pointless, the tragic failures that mark life are fundamental to the good of human existence. The necessary limitations of embodied being are challenges for each person to live well, not only for their own sake, but for the sake of the future of the human project. Meaning is not a given, Noonan suggests, but rather the product of labour upon ourselves, others, and the world. Meaningful labour is threatened equally by unjust social systems and runaway technological development that aims to replace human action, rather than liberate it. Calling on us to draw conceptual connections between finitude, embodiment, and the meaning of life, this book shows that seeking the common good is our most viable and materially realistic source of optimism about the future.

Western critical theory, Marxism included, has largely been based on a view of historical materialism that Gramsci, among others, developed in his prison notebooks. For many, Gramsci’s philosophical reflections in prison offered a new foundation for the philosophy of the future. His reflections on the philosophy of praxis and absolute historicism find echoes in much of what today is considered to be a materialist philosophy. That form of materialism was unable to provide a sound foundation for a progressive social project, the possibility of a meaningful and creative ethical life, and the forms of activity or praxis that would be conducive to creating good society. In this book, Esteve Morera connects Marxist philosophy to the broader philosophical discussion of materialism in metaphysics, the philosophy science, philosophy of mind, and naturalised ethics. Each chapter deals with a particular aspect related to materialism and its consequences, the sorts of things that, if materialism is true, need to be confronted. Morera critiques, and rejects Gramsci’s conception of matter and materialism and concludes that that philosophical materialism is compatible with freedom, and as a consequence, offers a good foundation for ethical life. Gramsci, Materialism, and Philosophy is an original contribution to the philosophically vital debates around the meaning, limitations, implications, and possibilities of philosophical materialism as it is a contribution to the critical literature on Gramsci.

This publication is the Project Plan for a community-type society. A societal-level project plan describes the organized thinking and execution of a socio-technical environment; the societal structuring of community. This project plan identifies humanity’s project to create a global community-type society for the fulfillment of that which everyone has mutually in common. This is a planned project for a configuration of society that may be tested in its results at optimally meeting all human life requirements at the global scale. This is a planning and work proposal for an open-source, societal-level project. This document describes and explains a unified approach to actions and results that is likely, given what is known and accessible, to improve all of humanity. This is the plan for societal navigation that specifies an approach, direction, and execution to socio-technical life. The project plan has three core sections: (1) Approach to project execution, (2) Direction of project execution, and (3) Execution of project execution. The standard details the complete, plannable information set for the society’s operation, including its approach to action, its direction of action, and its execution and adaptation of action. Herein, these concepts, their relationships and understandings, are defined and modeled. Discursive reasoning is provided for this specific configuration of a project plan, as opposed to the selection and encoding of other configurations. A project plan provides for the formalized project-based development operation of a society, organized in time and with available resources, coordinated to become a societal service system for human fulfillment and ecological well-being.

This book is the outcome of one of the most extensive international academic projects on the COVID-19 pandemic in the field of humanities and social sciences. It includes the reflections of scholars from 25 universities, in Europe, Asia, Canada, Australia, the US, and the UK, on 60 important philosophical and political questions. This paradigmatic volume is unique in the history of the humanities and social sciences in dealing with pandemics and should be considered as a starting point for more coherent and synergistic academic cooperation in preparation for similar future phenomena.