Treats the nature and ethical significance of emotions from a comparative cultural perspective emphasizing Asian traditions.

Desire is a rich term meaning wish and want, willingness and relish, appetite and lust. This volume is an effort to analyse the concept of desire and its different practical contexts from a morally philosophic point of view. By analysing multiple definitions and studying underlying motivations, the authors offer a variety of explanations and interpretations. The volume consists of three main parts. The first part, "Desire and Practice," examines desire as a mental state that seeks personal satisfaction. The second part of the volume, "Desire and Moral Life," explores social, cultural, and literary facets of desire. Finally, in the third part, "Business Ethics and Other Contexts," the authors apply PR axiological principles to the business world, examining the conflict between frugality and consumerist ideology, the role of intuition in decision-making, and the need for design education as the basis of effective planning. The contributors to this, the newest volume in Transaction's Praxeology series, seek to explore desire in PR axiological terms, with an eye toward the three E's of praxeology: ethics, effectiveness, and efficiency. In doing so, they demonstrate that desire is central for practical activity in general and work in particular.

An illuminating gateway to Indian philosophy and its explication in Tibet. Among the many works produced in the rich philosophical tradition of India’s classical age, few have had more impact than Dharmakirti’s Commentary on Valid Cognition (Pramanavarttika). Composed in India in the seventh century, it became the cornerstone for the study of logic and epistemology in the Tibetan Buddhist tradition. An important addition to any collection for the Sakya practitioner, Light of Samantabhadra translates the work of one of the premier scholars of the Sakya school, Gorampa Sonam Sengé (1429–89). Gorampa here illuminates the first two chapters of Dharmakirti’s treatise, those on using inference to enlighten oneself (svarthanumana) and on establishing valid cognition (pramanasiddhi), both to determine the authority of the Buddha as a valid teacher and to eliminate the cognitive obstacles to awakening. The root text is composed in compact verses, and these are translated here along with Gorampa’s word-by-word commentary that reveals their often-veiled meanings. These chapters explore key issues in the philosophy of language and the nature of conventional designation, the way to employ sound reasoning, the proof of past and future lives, and the way to eliminate the view of self. In the skilled hands of translator Gavin Kilty, these insights are made accessible to contemporary readers.

Few reference works in philosophy have articles on hope. Few also are systematic or large-scale philosophical studies of hope. Hope is admitted to be important in people's lives, but as a topic for study, hope has largely been left to psychologists and theologians. For the most part philosophers treat hope en passant. My aim is to outline a general theory of hope, to explore its structure, forms, goals, reasonableness, and implications, and to trace the implications of such a theory for atheism or theism. What has been written is quite disparate. Some see hope in an individualistic, often existential, way, and some in a social and political way. Hope is proposed by some as essentially atheistic, and by others as incomprehensible outside of one or another kind of theism. Is it possible to think consistently and at the same time comprehensively about the phenomenon of human hoping? Or is it several phenomena? How could there be such diverse understandings of so central a human experience? On what rational basis could people differ over whether hope is linked to God? What I offer here is a systematic analysis, but one worked out in dialogue with Ernst Bloch, Immanuel Kant, and Gabriel Marcel. Ernst Bloch of course was a Marxist and officially an atheist, Gabriel Marcel a Christian theist, and Immanuel Kant was a theist, but not in a conventional way.

In this study, Andrew Bowden analyzes Paul's use of "desire" (ἐπιθυμέω, ἐπιθυμητής, and ἐπιθυμία) in his undisputed epistles. After introducing critical research on these lexemes, the author applies John Lyons's theory of semantic analysis to the use of ἐπιθυμέω κτλ in Roman imperial texts. Based on these observations, he makes a hypothesis concerning the common co-occurrences of "desire" in Roman imperial texts, its antonyms, the objects it longs for, and its use within metaphorical discourse. This hypothesis is then tested by looking at the use of "desire" in Dio Chrysostom, Epictetus, Lucian of Samosata, the Cynic epistles, and Second Temple Jewish texts. Andrew Bowden illustrates how, contrary to the view of many scholars, these Roman imperial authors consistently mention positive objects of "desire." He then applies these findings concerning "desire" to Paul, yielding important and sometimes unexpected discoveries. --

Provides a new approach to psychological hedonism and applies it to the growing global epidemic of unhealthy behavior.

During the last two decades, evidence of increasing trends of several endocrine-related disorders has been strengthened. These disorders often come with lack of uniform diagnosis and/ or even unclear endocrine disruption. The later is mainly due to abnormal classical changes in the blood- released hormone to its targeted organ, abnormal communication between cells within a tissue or organ (paracrine), within the same cell (intracrine) or signals which act on the same cell (autocrine). This challenging status drives endocrinologists to the urgent need to address enormous knowledge gaps in this wide field of research (Endocrinology). From the perspective point of view that "hormones control our bodies", we need to get these hormones rebalanced so we can restore overall health. That is simply endocrinology!