In Play and the Human Condition, Thomas Henricks brings together ways of considering play to probe its essential relationship to work, ritual, and communitas. Focusing on five contexts for play--the psyche, the body, the environment, society, and culture--Henricks identifies conditions that instigate play, and comments on its implications for those settings. Offering a general theory of play as behavior promoting self-realization, Henricks articulates a conception of self that includes individual and social identity, particular and transcendent connection, and multiple fields of involvement. Henricks also evaluates play styles from history and contemporary life to analyze the relationship between play and human freedom. Imaginative and stimulating, Play and the Human Condition shows how play allows us to learn about our qualities and those of the world around us--and in so doing make sense of ourselves.

The best introduction to biologist Jeremy Griffith’s world-saving explanation of the human condition! The transcript of acclaimed British actor and broadcaster Craig Conway’s astonishing, world-changing and world-saving 2020 interview with Australian biologist Jeremy Griffith about his book FREEDOM: The End Of The Human Condition which presents the completely redeeming, uplifting and healing understanding of the core mystery and problem about human behaviour of our so-called good and evil -stricken human condition thus ending all the conflict and suffering in human life at its source, and providing the now urgently needed road map for the complete rehabilitation and transformation of our lives and world! In fact, a former President of the Canadian Psychiatric Association, Professor Harry Prosen, has described it as the most important interview of all time! This world-saving interview was broadcast across the UK in 2020 and is being replayed on radio & TV stations around the world. This book is supported by a very informative website at www.humancondition.com, where you can watch the video of the interview.

What if life is a game? Are you winning? Have you even decided what 'winning' is? Game design could be defined in many ways, but here the term is used to denote the practice of creating choices. Designing a game, in this sense, involves crafting limits, rewards, incentives, and risks in such a way that the person who interacts with the game – the player – makes choices that have consequences. Edward Castronova urges readers to think about the fundamentals of the human condition and compare them to different games that we all know. In some ways, life is like an idle game: providing unchallenging distractions that fit easily into a person's daily routine. In other ways, life is like the game Minesweeper: You poke in different places to learn about what you don't know, taking care to avoid big explosions. Or, life is like a role-playing game: You adopt a persona and speak your part, always seeking adventure. Bringing together questions relating to diverse fields – such as politics, economics, sociology and philosophy - Castronova persuades readers to broaden the scope of game design to answer questions about life's everyday obstacles. The object of this book is to take seriously the idea that life is a game. The goal is not to make readers wealthier or healthier. Its goal is to go on a journey into the human condition, with game design as a guide.

Argues that standard forms of bioethics support the technological utopianism of medicine. Puts forth an alternative agenda arguing that the task of bioethics is to explore the moral significance of the body as it is expressed in the discourse and practice of moral and religious traditions.

This is an interdisciplinary work on the somewhat culturally-tabooed topic of death—psychological, psychiatric, historical, developmental, biogenetic, biomedical, and theological—its nature, consequences, and implications as explored and conceptualized by current living Americans. Included also among its hypothesized and associated concepts is the doctrine of an afterlife, as well as various attitudes and reactions to death as the perceived chief limiting factor of the human condition (denial, avoidance, anger, etc.). Unlike its handling by other books on death, the close relationship of death as a terminating phenomenon of life is thoroughly explored in the context of such central concepts of Christian moral theology as salvation, justification, free will, justice, love, anger, sin, expiation, forgiveness, retribution, etc. This book is undoubtedly discriminably different from other serious works of non-fiction if only because it deals with the culturally-tabooed topic of death. Nevertheless, many individuals in all cultures are at least privately or secretly interested in this topic because of the mystery surrounding it, but usually more so, because it inevitably involves themselves in the loss of their own identities in their own culture, and also, very relevantly, stimulates much speculation about their own fate in the hereafter. All of the controversial issues in this book are examined both for and against the Christian theistic view by presenting material by a Christian non-believer as well as by a Christian believer.

Humans have long turned to gardens - both real and imaginary - for sanctuary from the frenzy and tumult that surrounds them. Those gardens may be as far away from everyday reality as Gilgamesh's garden of the gods or as near as our own backyard, but in their very conception and the marks they bear of human care and cultivation, gardens stand as restorative, nourishing, necessary havens. With Gardens, Robert Pogue Harrison graces readers with a thoughtful, wide-ranging examination of the many ways gardens evoke the human condition. Moving from the gardens of ancient philosophers to the gardens of homeless people in contemporary New York, he shows how, again and again, the garden has served as a check against the destruction and losses of history. The ancients, explains Harrison, viewed gardens as both a model and a location for the laborious self-cultivation and self-improvement that are essential to serenity and enlightenment, an association that has continued throughout the ages. The Bible and Qur'an; Plato's Academy and Epicurus's Garden School; Zen rock and Islamic carpet gardens; Boccaccio, Rihaku, Capek, Cao Xueqin, Italo Calvino, Ariosto, Michel Tournier, and Hannah Arendt - all come into play as this work explores the ways in which the concept and reality of the garden has informed human thinking about mortality, order, and power. Alive with the echoes and arguments of Western thought, Gardens is a fitting continuation of the intellectual journeys of Harrison's earlier classics, Forests and The Dominion of the Dead. Voltaire famously urged us to cultivate our gardens; with this compelling volume, Robert Pogue Harrison reminds us of the nature of that responsibility - and its enduring importance to humanity.

This book presents an original worldview, Homo risibilis, wherein self-referential humor is proposed as the path leading from a tragic view of life to a liberating embrace of human ridicule. Humor is presented as a conceptual tool for holding together contradictions and managing the unresolvable conflict of the human condition till Homo risibilis resolves the inherent tension without epistemological cost. This original approach to the human condition allows us to effectively address life’s ambiguities without losing sight of its tragic overtones and brings along far-ranging personal and social benefits. By defining the problem that other philosophies and many religions attempt to solve in terms we can all relate to, Homo risibilis enables an understanding of the Other that surpasses mere tolerance. Its egalitarian vision roots an ethic of compassion without requiring metaphysical or religious assumptions and liberates the individual for action on others’ behalf. It offers a new model of rationality which effectively handles and eventually resolves the tension between oneself, others, and the world at large. Amir’s view of the human condition transcends the field of philosophy of humor. An original worldview that fits the requirements of traditional philosophy, Homo risibilis is especially apt to answer contemporary concerns. It embodies the minimal consensus we need in order to live together and the active role philosophy should responsibly play in a global world. Here developed for the first time in a complete way, the Homo risibilis worldview is not only liberating in nature, but also illuminates the shortcomings of other philosophies in their attempts to secure harmony in a disharmonious world for a disharmonious human being.