To save content items to your account,
please confirm that you agree to abide by our usage policies.
If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account.
Find out more about saving content to .
To save content items to your Kindle, first ensure firstname.lastname@example.org
is added to your Approved Personal Document E-mail List under your Personal Document Settings
on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part
of your Kindle email address below.
Find out more about saving to your Kindle.
Note you can select to save to either the @free.kindle.com or @kindle.com variations.
‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi.
‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.
The landscape of contemporary religious ecology is presented in this article as a variety of responses to disenchantment and what Lynn White identified as the theological roots of environmental ruin (Biblical divine transcendence and human exceptionality). The various positions are mapped in terms of those who deny divine transcendence and make nature, either as actually or only potentially infinite, the highest (pantheists); those who deny divine unicity and return to a pre-Christian, “enchanted” nature (neo-pagans); and those who defend in various ways the ecology of the Biblical account of creation (Jewish, Muslim, and Christian monotheists).
The unstable and unpredictable political environment of the twenty-first century has so far presented opportunities for a surprising ‘re-enchantment of politics’, where ‘magical thinking’ and supernatural responses to and interpretations of political events are increasingly common. It is therefore crucial to understand the role of occult beliefs in the politics of the past. The conclusion identifies eight strands or themes in the history of the entanglement of politics and the occult in Britain: the royal occult adviser, the ruler as benevolent magus, the ruler as witch or bewitched, sorcery as treason, the development of occult weapons of war, occult and political secrecy, occult prophecy and ‘magical saviours’, and ‘magical quietism’ (a reliance on magic and magical thinking that paralyses effective government).
I introduce the main theme of the book: the problem of disenchantment and neo-Aristotelian ethics as a response to this problem. I also describe my central objective of articulating and defending an even fuller kind of re-enchantment than is found in any of the major neo-Aristotelian views on offer and how this is connected to an understanding of human beings as being fundamentally and distinctively the meaning-seeking animal. Additionally, I seek to clarify what is meant by “disenchantment” and “re-enchantment” in order to avoid some possible misunderstandings. Finally, I provide an overview of each of the chapters that follow.
The revival of Aristotelian virtue ethics can be seen as a response to the modern problem of disenchantment, that is, the perceived loss of meaning in modernity. However, in Virtue and Meaning, David McPherson contends that the dominant approach still embraces an overly disenchanted view. In a wide-ranging discussion, McPherson argues for a more fully re-enchanted perspective that gives better recognition to the meanings by which we live and after which we seek, and to the fact that human beings are the meaning-seeking animal. In doing so, he defends distinctive accounts of the relationship between virtue and happiness, other-regarding demands, and the significance of linking neo-Aristotelian virtue ethics with a view of the meaning of life and a spiritual life where contemplation has a central role. This book will be valuable for philosophers and other readers who are interested in virtue ethics and the perennial question of the meaning of life.
Email your librarian or administrator to recommend adding this to your organisation's collection.