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How to Live a Good Life: A Guide to Choosing Your Personal Philosophy
A collection of essays by fifteen philosophers presenting a thoughtful, introductory guide to choosing a philosophy for living an examined and meaningful life. A VINTAGE ORIGINAL
Socrates famously said "the unexamined life is not worth living," but what does it mean to truly live philosophically?
This thought-provoking, wide-ranging collection brings together essays by fifteen leading philosophers reflecting on what it means to live according to a philosophy of life. From Eastern philosophies (Daoism, Confucianism, and Buddhism) and classical Western philosophies (such as Aristotelianism and Stoicism), to the four major religions, as well as contemporary philosophies (such as existentialism and effective altruism), each contributor offers a lively, personal account of how they find meaning in the practice of their chosen philosophical tradition.
Together, the pieces in How to Live a Good Life provide not only a beginner's guide to choosing a life philosophy but also a timely portrait of what it means to live an examined life in the twenty-first century.
Socrates famously said "the unexamined life is not worth living," but what does it mean to truly live philosophically?
This thought-provoking, wide-ranging collection brings together essays by fifteen leading philosophers reflecting on what it means to live according to a philosophy of life. From Eastern philosophies (Daoism, Confucianism, and Buddhism) and classical Western philosophies (such as Aristotelianism and Stoicism), to the four major religions, as well as contemporary philosophies (such as existentialism and effective altruism), each contributor offers a lively, personal account of how they find meaning in the practice of their chosen philosophical tradition.
Together, the pieces in How to Live a Good Life provide not only a beginner's guide to choosing a life philosophy but also a timely portrait of what it means to live an examined life in the twenty-first century.
320 pages, Paperback
First published January 7, 2020
303 people are currently reading
2522 people want to read
About the author
Massimo Pigliucci
91 books1,181 followersMassimo Pigliucci is an author, blogger, podcaster, as well as the K.D. Irani Professor of Philosophy at the City College of New York.
His academic work is in evolutionary biology, philosophy of science, the nature of pseudoscience, and practical philosophy. His books include How to Be a Stoic: Using Ancient Philosophy to Live a Modern Life (Basic Books) and Nonsense on Stilts: How to Tell Science from Bunk (University of Chicago Press).
His new book is Beyond Stoicism: A Guide to the Good Life with Stoics, Skeptics, Epicureans, and Other Ancient Philosophers (The Experiment).
His academic work is in evolutionary biology, philosophy of science, the nature of pseudoscience, and practical philosophy. His books include How to Be a Stoic: Using Ancient Philosophy to Live a Modern Life (Basic Books) and Nonsense on Stilts: How to Tell Science from Bunk (University of Chicago Press).
His new book is Beyond Stoicism: A Guide to the Good Life with Stoics, Skeptics, Epicureans, and Other Ancient Philosophers (The Experiment).
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January 10, 2020
A philosophy of life is a considered set of principles by which one finds meaning, purpose, and coherence in the world. A philosophy of life contains an epistemology (what can be known), a metaphysics (how the world works), an ethical framework (how to behave and treat others), and variously a political philosophy that describes how society should be structured.
It is hard to live a morally worthwhile and meaningful life without some set of guiding principles and ideals, and this is perhaps why so many people feel lost in contemporary times. Religion doesn’t feel relevant anymore, yet philosophy is something most people are not exposed to unless they happen to stumble upon it by chance or by their own volition (philosophy is conspicuously absent in public education).
That’s what makes How to Live a Good Life potentially invaluable in today’s climate. The reader gains exposure to 15 ways of life that can provide the meaning, purpose, and coherence necessary to live productive and fulfilling lives. Each way of life is described by a prominent academic that—in addition to their academic qualifications—also identifies and practices the philosophy/religion. This makes for a fascinating read; instead of a series of encyclopedia entries, you get very personal accounts (without sacrificing scholarly rigor) of how each philosophy/religion brings meaning to each author’s life, providing an insider’s view of each subject.
Unfortunately, the book has a significant flaw that I can’t overlook (I tried). You’ll notice that the subtitle is A Guide to Choosing Your Personal Philosophy. Since I think the way that we use words matters, it is worth thinking more deeply about what the term philosophy actually means.
Philosophy has various definitions, but dictionary.com has a good one; it defines philosophy as “the rational investigation of the truths and principles of being, knowledge, or conduct.” We can flesh out this definition by considering the history of the field. Philosophy is the pursuit of wisdom via rational investigation that takes nothing for granted and provides arguments for its positions and conclusions. The key elements in philosophical reasoning are doubt, questioning, and especially the provision of arguments.
Now, I understand that religion presents a viable way of life for many people, but it is simply not philosophy. The philosopher A.C. Grayling said it best in his History of Philosophy:
“If the starting point for reflection is the acceptance of religious doctrine, then the reflection that follows is theology, or theodicy, or exegesis, or casuistry, or apologetics, or hermeneutics, but it is not philosophy.”
In the introduction of How to Live a Good Life, commenting on the various “philosophies” of life, the authors write, “To the degree that the metaphysics includes a significant reference to a transcendental reality, and particularly to a god or gods, that tradition falls more on the side of religion than philosophy, but that distinction is not crucial.”
What?? That distinction is not crucial? Are the authors really claiming that, if you believe that a personal god created the entire universe specifically for you and then revealed his plans in an ancient book, that this is not a relevant distinction between a field (philosophy) that is not supposed to take unargued positions for granted?
To clarify, if people want to be religious, that is their prerogative, but if you read the book, the section on religious traditions feels entirely out of place. Why? Because, unlike the chapters on philosophy (like Aristotelianism, Stoicism, Existentialism, etc.), the religious authors refuse to argue for their positions. Here are some examples.
On the chapter on Hinduism, Deepak Sarma writes, “When pressed on the issue of its origins or the location of karma, its ontological status, Hindus, even those professing the most systematic Hindu tradition, do not offer an explanation” Later, he writes, “Visnu is the actuator for the establishment of the universe, which is the location where karma can manifest....Beyond this Hindus neither ask, nor offer answers to, further metaphysical questions that arise from this belief ...This, like the lack of origins of karma, seems acceptable to me.” (I can’t help but think of Hitchens’ razor when I read this. As the late Christopher Hitchens said, "What can be asserted without evidence can also be dismissed without evidence.")
In the chapters on Judaism and Christianity, the authors describe why they think their respective religions are good for the world and how they provide meaningful narratives, but not why we should think they are true. Commenting on Christianity, Alister McGrath writes, “I shall make no attempt to defend or justify a Christian approach to meaning; my task here is simply to present and explore it.”
This sure does not seem to fit the bill of Socrates’ “examined life.” Taking for granted the ultimate origin and purpose of the entire universe is one big fat unargued assumption. And this isn’t humility, it’s the opposite; to think that your religion has conclusive answers to the most difficult problems known to man—and that you don’t even have to argue for its truth!—is actually hubris on the largest imaginable scale. This is why a general feeling of intellectual disingenuity pervades the chapters on religion.
I’ll reiterate, because I know I’ll be called out for what I’m not saying. People have the right to be religious and to form their own beliefs, and there are plenty of very good and decent religious individuals that contribute greatly to the community. But don’t call religion philosophy, because it is most certainly not, and this book creates the false impression that two distinct disciplines are the same when in fact they disagree in the deepest possible epistemological sense.
So I have very mixed feelings about this book. The essays on philosophy are generally well thought out and interesting, and even the essays on religion help to show how the religious mind works and why people tend to follow religions. So overall, it’s a fascinating book, and even if you identify more strongly with one way of life, you should be able to find useful insights from the teachings of the others.
You might, however, call into question the entire idea of choosing a personal philosophy in the sense of molding yourself to one particular doctrine. If the purpose of a life philosophy is living a good and meaningful life, then isn’t it more important to live by the principles that make the most sense to you—and deliver the most benefits—rather than trying to ensure that you are a “true” Stoic, Epicurean, or Christian?
This, I believe, is what Socrates was trying to tell us. No one has all the answers, and universal rules always have exceptions. We are limited and fallible, and the best we can do is examine our actions—not according to conformance to dogma or doctrine—but in accordance with our rational faculties that all humans share. We can select a general orientation to life, but not at the expense of surrendering our critical faculties to the conformity to orthodoxy.
It is hard to live a morally worthwhile and meaningful life without some set of guiding principles and ideals, and this is perhaps why so many people feel lost in contemporary times. Religion doesn’t feel relevant anymore, yet philosophy is something most people are not exposed to unless they happen to stumble upon it by chance or by their own volition (philosophy is conspicuously absent in public education).
That’s what makes How to Live a Good Life potentially invaluable in today’s climate. The reader gains exposure to 15 ways of life that can provide the meaning, purpose, and coherence necessary to live productive and fulfilling lives. Each way of life is described by a prominent academic that—in addition to their academic qualifications—also identifies and practices the philosophy/religion. This makes for a fascinating read; instead of a series of encyclopedia entries, you get very personal accounts (without sacrificing scholarly rigor) of how each philosophy/religion brings meaning to each author’s life, providing an insider’s view of each subject.
Unfortunately, the book has a significant flaw that I can’t overlook (I tried). You’ll notice that the subtitle is A Guide to Choosing Your Personal Philosophy. Since I think the way that we use words matters, it is worth thinking more deeply about what the term philosophy actually means.
Philosophy has various definitions, but dictionary.com has a good one; it defines philosophy as “the rational investigation of the truths and principles of being, knowledge, or conduct.” We can flesh out this definition by considering the history of the field. Philosophy is the pursuit of wisdom via rational investigation that takes nothing for granted and provides arguments for its positions and conclusions. The key elements in philosophical reasoning are doubt, questioning, and especially the provision of arguments.
Now, I understand that religion presents a viable way of life for many people, but it is simply not philosophy. The philosopher A.C. Grayling said it best in his History of Philosophy:
“If the starting point for reflection is the acceptance of religious doctrine, then the reflection that follows is theology, or theodicy, or exegesis, or casuistry, or apologetics, or hermeneutics, but it is not philosophy.”
In the introduction of How to Live a Good Life, commenting on the various “philosophies” of life, the authors write, “To the degree that the metaphysics includes a significant reference to a transcendental reality, and particularly to a god or gods, that tradition falls more on the side of religion than philosophy, but that distinction is not crucial.”
What?? That distinction is not crucial? Are the authors really claiming that, if you believe that a personal god created the entire universe specifically for you and then revealed his plans in an ancient book, that this is not a relevant distinction between a field (philosophy) that is not supposed to take unargued positions for granted?
To clarify, if people want to be religious, that is their prerogative, but if you read the book, the section on religious traditions feels entirely out of place. Why? Because, unlike the chapters on philosophy (like Aristotelianism, Stoicism, Existentialism, etc.), the religious authors refuse to argue for their positions. Here are some examples.
On the chapter on Hinduism, Deepak Sarma writes, “When pressed on the issue of its origins or the location of karma, its ontological status, Hindus, even those professing the most systematic Hindu tradition, do not offer an explanation” Later, he writes, “Visnu is the actuator for the establishment of the universe, which is the location where karma can manifest....Beyond this Hindus neither ask, nor offer answers to, further metaphysical questions that arise from this belief ...This, like the lack of origins of karma, seems acceptable to me.” (I can’t help but think of Hitchens’ razor when I read this. As the late Christopher Hitchens said, "What can be asserted without evidence can also be dismissed without evidence.")
In the chapters on Judaism and Christianity, the authors describe why they think their respective religions are good for the world and how they provide meaningful narratives, but not why we should think they are true. Commenting on Christianity, Alister McGrath writes, “I shall make no attempt to defend or justify a Christian approach to meaning; my task here is simply to present and explore it.”
This sure does not seem to fit the bill of Socrates’ “examined life.” Taking for granted the ultimate origin and purpose of the entire universe is one big fat unargued assumption. And this isn’t humility, it’s the opposite; to think that your religion has conclusive answers to the most difficult problems known to man—and that you don’t even have to argue for its truth!—is actually hubris on the largest imaginable scale. This is why a general feeling of intellectual disingenuity pervades the chapters on religion.
I’ll reiterate, because I know I’ll be called out for what I’m not saying. People have the right to be religious and to form their own beliefs, and there are plenty of very good and decent religious individuals that contribute greatly to the community. But don’t call religion philosophy, because it is most certainly not, and this book creates the false impression that two distinct disciplines are the same when in fact they disagree in the deepest possible epistemological sense.
So I have very mixed feelings about this book. The essays on philosophy are generally well thought out and interesting, and even the essays on religion help to show how the religious mind works and why people tend to follow religions. So overall, it’s a fascinating book, and even if you identify more strongly with one way of life, you should be able to find useful insights from the teachings of the others.
You might, however, call into question the entire idea of choosing a personal philosophy in the sense of molding yourself to one particular doctrine. If the purpose of a life philosophy is living a good and meaningful life, then isn’t it more important to live by the principles that make the most sense to you—and deliver the most benefits—rather than trying to ensure that you are a “true” Stoic, Epicurean, or Christian?
This, I believe, is what Socrates was trying to tell us. No one has all the answers, and universal rules always have exceptions. We are limited and fallible, and the best we can do is examine our actions—not according to conformance to dogma or doctrine—but in accordance with our rational faculties that all humans share. We can select a general orientation to life, but not at the expense of surrendering our critical faculties to the conformity to orthodoxy.
August 4, 2020
I didn't like this book. Just a pathetic brief introduction to different philosophies. And some essays are quite questionable. My expectations were higher (not 5-star read but somewhat descent). If you're here for some good introduction to philosophy of good life, don't waste your time, pick something different.
November 12, 2019
Contained within the pages of this philosophical collection are essays by fifteen writers who comment on a variety of philosophical systems, both Western and Eastern. From Daoism to Stoicism, each writer shares the meaning they have found and want to share with us. As we seek our own “way” in life, this is a wonderful guide to “the examined life” we hope will make it all worth living. It is highly recommended for both its coverage of a broad range of important ideas and for its accessible delivery.
I met this book at Auntie's Bookstore in Spokane, WA
I met this book at Auntie's Bookstore in Spokane, WA
January 19, 2022
How to Live a Good Life: A Guide to Choosing Your Personal Philosophy invites readers to pick frameworks for living their life ranging from Buddhism to Stoicism to Christianity to secular humanism. Each framework is written by a practitioner, defender, or believer explaining its appeal and efficacy.
As a way of increasing respect for all of these frameworks, the structure of How to Live a Good Life works. But is "choosing" how we should think about philosophies and religions? (Maybe no.)
Are we choosing to join philosophies or groups? Durkheim argues that we should understand religions as a framework for organizing group identity. A religion's sacred values are not actually important in a cosmic sense and are instead just a way of saying "we are the people who X and don't Y." This might not be what is suggested by "choosing a personal philosophy," but, in my experience, it's closer to reality. Christian parents raise Christian children, not informed shoppers of religious and philosophical frameworks. Aren't we mostly born into families and cultures?
Of course, some people do choose these frameworks even if they're not raised in them, and yet I'm still not sure we actually are making choices about which of these frameworks is right. Instead, I suspect that if we do choose a religion or philosophy, we choose one that suits our psychological needs in that moment (which is fine). While reading these essays, I was often struck by how the writers showed something in their framework that worked for them. Here are some examples of what I mean.
Regardless, some of my friends find their Christian faith (and other frameworks) steadily meaningful, even though they individually change a lot over time. So I wonder how specific these frameworks (especially the religions, sorry) really are. I'm very uneasy about the statement that "all religions are the same," but I'm also a little suspicious of how far religions can remove people from conventional wisdom or their preferences. In God is Not One, Prothero works hard to establish hard boundaries between eight "great religions." He breaks religions down into diagnosing problems and offering frameworks for arriving at solutions. Something like that might help people to choose their good life philosophy here, but distinguishing examples aren't offered in How to Live a Good Life--perhaps because Prothero's model of distinct religious teachings is reductive.
By this I mean that because people mostly don't choose religions, there is a limit on how specific a religion can become. A religion will always have an incentive to change as well as to not change (See Douthat's To Change the Church for more) and it will always need to accommodate a variety of personalities under a big tent. It should seem odd, for example, that I have Christian friends who believe in non-materialism for religious reasons and others who believe God has chosen them to be well off. Many of these frameworks are broad tents that groups take and adapt for their own purposes. What are we choosing?
Ultimately, I was left with the suspicion that individual identity is both more varied and more dynamic than we prefer to think and that the way groups bind together is more variable and complex than we realize. So the central goal of "choosing" a life's philosophy seems like an overshot. But just trying to wrestle with these questions was, for me at least, a lot of fun. Many of these frameworks rose for me, but I especially found the effective altruism chapter interesting. And I bet if I return to this book in five years that I'll enjoy reading this review. In fact, I wish I'd first read it twenty years ago so that I could test whether I had changed. Recommended!
As a way of increasing respect for all of these frameworks, the structure of How to Live a Good Life works. But is "choosing" how we should think about philosophies and religions? (Maybe no.)
Are we choosing to join philosophies or groups? Durkheim argues that we should understand religions as a framework for organizing group identity. A religion's sacred values are not actually important in a cosmic sense and are instead just a way of saying "we are the people who X and don't Y." This might not be what is suggested by "choosing a personal philosophy," but, in my experience, it's closer to reality. Christian parents raise Christian children, not informed shoppers of religious and philosophical frameworks. Aren't we mostly born into families and cultures?
Of course, some people do choose these frameworks even if they're not raised in them, and yet I'm still not sure we actually are making choices about which of these frameworks is right. Instead, I suspect that if we do choose a religion or philosophy, we choose one that suits our psychological needs in that moment (which is fine). While reading these essays, I was often struck by how the writers showed something in their framework that worked for them. Here are some examples of what I mean.
First, speaking personally, when I was younger, I found so much value in Buddhism but reading How to Live a Good Life nearly 20 years later I, perhaps for the first time, found value in the teachings of Confucius.What should we choose if we change over time or if the challenges we encounter change our needs? What we find of value in these frameworks seems likely to ebb and flow over time. So don't choose one so much as be ready to use any.
Second, an older friend of mine found value in Buddhist teachings after her partner left her. For decades, it had been there. But it was not of interest until she needed a framework for accepting difficult change and her radically altered understanding of her identity.
Third, so much of Stoicism today reads like either a rationalization exercise for rich people when they look at income inequality or else like a cognitive behavioral therapy for people with anxiety.
Fourth, it's not surprising to me that Bob Dylan became religious in his middle age rather than as a 20 year old folk hipster in NYC.
Regardless, some of my friends find their Christian faith (and other frameworks) steadily meaningful, even though they individually change a lot over time. So I wonder how specific these frameworks (especially the religions, sorry) really are. I'm very uneasy about the statement that "all religions are the same," but I'm also a little suspicious of how far religions can remove people from conventional wisdom or their preferences. In God is Not One, Prothero works hard to establish hard boundaries between eight "great religions." He breaks religions down into diagnosing problems and offering frameworks for arriving at solutions. Something like that might help people to choose their good life philosophy here, but distinguishing examples aren't offered in How to Live a Good Life--perhaps because Prothero's model of distinct religious teachings is reductive.
By this I mean that because people mostly don't choose religions, there is a limit on how specific a religion can become. A religion will always have an incentive to change as well as to not change (See Douthat's To Change the Church for more) and it will always need to accommodate a variety of personalities under a big tent. It should seem odd, for example, that I have Christian friends who believe in non-materialism for religious reasons and others who believe God has chosen them to be well off. Many of these frameworks are broad tents that groups take and adapt for their own purposes. What are we choosing?
Ultimately, I was left with the suspicion that individual identity is both more varied and more dynamic than we prefer to think and that the way groups bind together is more variable and complex than we realize. So the central goal of "choosing" a life's philosophy seems like an overshot. But just trying to wrestle with these questions was, for me at least, a lot of fun. Many of these frameworks rose for me, but I especially found the effective altruism chapter interesting. And I bet if I return to this book in five years that I'll enjoy reading this review. In fact, I wish I'd first read it twenty years ago so that I could test whether I had changed. Recommended!
June 19, 2020
This is a good introduction to a variety of philosophical and religious perspectives on what makes a meaningful life. Each chapter is written by a follower and advocate of a different philosophy or religion, and while the authors are nearly all academics, each chapter is written in an approachable, conversational tone.
A number of chapters piqued my interest. This actually got a little expensive, as different chapters prompted me to seek further reading on their subjects. For me, some chapters are simply nice intros, like the one on American pragmatism, while others clarify philosophies I had only a vague sense for, like Daoism. Most importantly, though, the book corrected some of my misconceptions, and I became strongly interested in philosophies I'd overlooked, especially Confucianism, Epicureanism, and Stoicism.
If the chapters were all like those, this would be a 5-star book. However, some chapters are more interesting than others, and I generally found the religion section lacking. Granted, these short essays can only give a brief taste, but some of the religion chapters are so vague they failed to leave much of an impression at all, while others only make their topics less appealing.
To me, the stand out chapters are: Epicureanism, Existentialism, Confucianism, Aristotelianism, Daoism, Stoicism, and Pragmatism.
A number of chapters piqued my interest. This actually got a little expensive, as different chapters prompted me to seek further reading on their subjects. For me, some chapters are simply nice intros, like the one on American pragmatism, while others clarify philosophies I had only a vague sense for, like Daoism. Most importantly, though, the book corrected some of my misconceptions, and I became strongly interested in philosophies I'd overlooked, especially Confucianism, Epicureanism, and Stoicism.
If the chapters were all like those, this would be a 5-star book. However, some chapters are more interesting than others, and I generally found the religion section lacking. Granted, these short essays can only give a brief taste, but some of the religion chapters are so vague they failed to leave much of an impression at all, while others only make their topics less appealing.
To me, the stand out chapters are: Epicureanism, Existentialism, Confucianism, Aristotelianism, Daoism, Stoicism, and Pragmatism.
June 29, 2020
I really enjoyed this. I think it’s a great book to give people or to read if they/you are trying to live life more deliberately and want to know where to start. I think the next step after reading this would be to read a really good Introduction to Ethics book — my favorite is Barbara MacKinnon’s Ethics: Theory and Contemporary Issues.
My favorite essays were the ones on Existentialism, Stoicism, and Confucianism. There were a few that I struggled to understand, like the one on Daoism. I wish there had been more essays that focused on various ethical theories, especially one on Kant’s Ethics!
My favorite essays were the ones on Existentialism, Stoicism, and Confucianism. There were a few that I struggled to understand, like the one on Daoism. I wish there had been more essays that focused on various ethical theories, especially one on Kant’s Ethics!
January 7, 2020
My full book review is here. The book is ideal for people who wish to more clearly articulate, or re-assess, their personal philosophy in life.
May 27, 2025
A Wide-Angle Lens on the Art of Living — with Massimo Leading the Way
4.5 stars
How to Live a Good Life: A Guide to Choosing Your Personal Philosophy is more than just a book—it’s a curated journey through the world’s most enduring and thought-provoking philosophies, offered in a way that feels both deeply personal and intellectually generous. Co-edited by Massimo Pigliucci (along with Skye Cleary and Daniel Kaufman), this collection is a fantastic starting point for anyone seeking clarity, depth, or simply more intentionality in how they live.
What makes this book so valuable is its range. Each chapter, written by a practitioner of the philosophy it represents—from Stoicism and Buddhism to Existentialism, Judaism, and even effective altruism—offers not just theory but lived insight. Some entries are stronger or more resonant than others, but together they form a rich mosaic of what it might mean to live a “good life.”
This book is an excellent springboard into many types of philosophical study. Whether you’re a beginner or someone already exploring deeper waters, it opens doors to traditions you may not have encountered or truly understood before.
Personally, I came to this book already a fan of Massimo Pigliucci. Massimo is the man. His work has been a major influence on my philosophical thinking—especially How to Be a Stoic, which first introduced me to Stoicism in a serious, practical way. His Substack posts continue to inspire and challenge me, and I honestly dream of taking one of his classes someday. His chapter on Stoicism here is exactly what you’d expect: clear, grounded, and full of that Stoic clarity that makes life feel just a bit more manageable.
If you’ve ever asked, “How should I live?”—this book won’t give you one answer. Instead, it gives you a menu of well-articulated possibilities and invites you to reflect deeply and choose your own path. In a world of quick fixes and ideological echo chambers, that feels like a gift.
4.5 stars
How to Live a Good Life: A Guide to Choosing Your Personal Philosophy is more than just a book—it’s a curated journey through the world’s most enduring and thought-provoking philosophies, offered in a way that feels both deeply personal and intellectually generous. Co-edited by Massimo Pigliucci (along with Skye Cleary and Daniel Kaufman), this collection is a fantastic starting point for anyone seeking clarity, depth, or simply more intentionality in how they live.
What makes this book so valuable is its range. Each chapter, written by a practitioner of the philosophy it represents—from Stoicism and Buddhism to Existentialism, Judaism, and even effective altruism—offers not just theory but lived insight. Some entries are stronger or more resonant than others, but together they form a rich mosaic of what it might mean to live a “good life.”
This book is an excellent springboard into many types of philosophical study. Whether you’re a beginner or someone already exploring deeper waters, it opens doors to traditions you may not have encountered or truly understood before.
Personally, I came to this book already a fan of Massimo Pigliucci. Massimo is the man. His work has been a major influence on my philosophical thinking—especially How to Be a Stoic, which first introduced me to Stoicism in a serious, practical way. His Substack posts continue to inspire and challenge me, and I honestly dream of taking one of his classes someday. His chapter on Stoicism here is exactly what you’d expect: clear, grounded, and full of that Stoic clarity that makes life feel just a bit more manageable.
If you’ve ever asked, “How should I live?”—this book won’t give you one answer. Instead, it gives you a menu of well-articulated possibilities and invites you to reflect deeply and choose your own path. In a world of quick fixes and ideological echo chambers, that feels like a gift.
January 4, 2021
A book that introduces around a dozen of philosophies. The essay qualities depend on the philosophy and the author of the essay.
The philosophies I found worth exploring more—confucianism, stoicism, epicureanism.
Most modern philosophies I found were simplistic and narrow—pragmatism, effective altruism.
The philosophies I found worth exploring more—confucianism, stoicism, epicureanism.
Most modern philosophies I found were simplistic and narrow—pragmatism, effective altruism.
August 1, 2021
The essays about Daoism, Epicureanism, and Existentialism are great, both in writing style and content. But the book suffers by being a collection of writings by various authors, as the quality of them is highly unequal.
May 23, 2021
I like to pick books like this up every few years to see how I perceive them differently as time goes by.
What struck me this time? I still have a soft spot for Aristotelianism, the existentialist essay was quite good, and effective altruism strikes me as worth digging deeper on.
What the book does well? Most of these folks share their lived philosophies. Takes on character of - hey here’s why this makes sense to me and how that has impacted me. There is something common sense to doing ethics that way and I think it’s nice the editors got fifteen folks to put these essays together.
What the book could do better? Ethics books in general tend to underplay cultural context for different belief systems. It’s one thing to bring a theory into the present and allow contemporary readers to benefit from its perspective. It’s another to wretch it from historical and cultural context. Finally the editors don’t seem to have provided much guidance to the essayists. So what you get are wildly different approaches to these different philosophies - some quite theoretical / argumentative, some deeply personal. Some seem like they were probably repurposed from some other purpose (cough: Hinduism) whereas others were definitely written specifically as a non specialist introduction (eg existentialism, Epicureanism). All reflect the character of their authors, but I could have used a bit more consistency.
This was fine. Three stars.
What struck me this time? I still have a soft spot for Aristotelianism, the existentialist essay was quite good, and effective altruism strikes me as worth digging deeper on.
What the book does well? Most of these folks share their lived philosophies. Takes on character of - hey here’s why this makes sense to me and how that has impacted me. There is something common sense to doing ethics that way and I think it’s nice the editors got fifteen folks to put these essays together.
What the book could do better? Ethics books in general tend to underplay cultural context for different belief systems. It’s one thing to bring a theory into the present and allow contemporary readers to benefit from its perspective. It’s another to wretch it from historical and cultural context. Finally the editors don’t seem to have provided much guidance to the essayists. So what you get are wildly different approaches to these different philosophies - some quite theoretical / argumentative, some deeply personal. Some seem like they were probably repurposed from some other purpose (cough: Hinduism) whereas others were definitely written specifically as a non specialist introduction (eg existentialism, Epicureanism). All reflect the character of their authors, but I could have used a bit more consistency.
This was fine. Three stars.
July 27, 2021
This collection of essays is a good survey of a wide range of philosophies and religions, all pointed at the big question: how does this guide one in living a good life?
I found some of the chapters uneven; the ones on Daoism and Christianity didn’t do much for me. The last one, on Secular Humanism, references an influential thinker as if he were still alive, but he passed away in 2012. Confusing! The book was just published in 2020, so I’m left wondering if some of these essays were collected from past publications.
I really appreciated that each chapter has a bibliography for further reading. I grabbed a number of possible future reads from these.
I found some of the chapters uneven; the ones on Daoism and Christianity didn’t do much for me. The last one, on Secular Humanism, references an influential thinker as if he were still alive, but he passed away in 2012. Confusing! The book was just published in 2020, so I’m left wondering if some of these essays were collected from past publications.
I really appreciated that each chapter has a bibliography for further reading. I grabbed a number of possible future reads from these.
February 1, 2020
This was a good introduction to many different religions, philosophies, or credos for living a good life - generally agreed to be a moral life. It served its purpose, and gave me ideas of particular philosophies I would like to read more about.
April 1, 2021
لماذا نحب أينشتاين كثيرًا؟ من الواضح أننا نفعل ذلك. فكر في جميع ملصقات غرف النوم وميمات الإنترنت التي تشبهه والاقتباسات المنسوبة إليه (عادةً ما تكون زائفة). تم تصوير آينشتاين أيضًا في عدد لا يحصى من الأفلام والبرامج التلفزيونية ، ودائمًا ما يتم تصويره بشكل إيجابي. لماذا يستدعي أينشتاين استجابة إيجابية غريزية منا؟
تعود شعبية أينشتاين ، صدق أو لا تصدق ، إلى تأثير الفيلسوف اليوناني القديم أفلاطون (توفي في القرن الرابع قبل الميلاد). جادل أفلاطون بأن أفضل حياة للإنسان هي حياة التأمل النظري. الأشخاص الذين يدرسون أشياء مثل الرياضيات البحتة والفيزياء النظرية والفلسفة قد تجاوزوا الارتباط بالشؤون الدنيوية للعالم اليومي. هم أفضل منا: أكثر نقاء ، أشبه بالإله.
في رواية Cat’s Cradle ، يشكك كيرت فونيغوت في هذا النموذج المثالي للعالم المنفصل والخارق. تهدف شخصية فيليكس هونيكر إلى فضح العلماء الذين طوروا أسلحة نووية دون التفكير كثيرًا في الآثار الأخلاقية لما كانوا يفعلونه. (يُشار إلى هونيكر على أنه "أبو القنبلة الذرية" ، وهو اللقب الذي أُطلق في الحياة الواقعية على الفيزيائي جي.روبرت أوبنهايمر ، الذي قاد مشروع مانهاتن.) ويصور هونيكر على أنه لامع وفضولي للغاية. ومع ذلك ، فهو أيضًا بلا أصدقاء ، ولا يحب ، ولا يبالي تمامًا بالبشر الآخرين ، بما في ذلك أطفاله. يخترع هونيكر مادة ، "ice-9" ، والتي ستسمح لأي فرد يمتلك حتى قطرة ماء بإنهاء كل أشكال الحياة على الأرض. إنه غير مهتم على الإطلاق بمن سيحكم السيطرة على هذه المادة ، وما هي العواقب التي ستترتب على ذلك.
أريد أن أؤكد أنه ليس لدي أي سبب على الإطلاق للاعتقاد بأن أينشتاين أو أوبنهايمر كان في الواقع مثل هونيكر. لكن بالتأكيد بعض العلماء العظماء هم كذلك. كان فيرنر فون براون سعيدًا بنفس القدر ببناء الصواريخ للنازيين خلال الحرب العالمية الثانية وكذلك صنعها لناسا خلال الحرب الباردة. (كما قال الممثل الكوميدي توم ليرر ذات مرة ساخرًا في محاكاة لفون براون: "بمجرد أن ترتفع الصواريخ ، من يهتم بمكان سقوطها؟ ... هذا ليس قسمي!")
.
Massimo Pigliucci
How to live a good life
Translated by #Maher_Razouk
تعود شعبية أينشتاين ، صدق أو لا تصدق ، إلى تأثير الفيلسوف اليوناني القديم أفلاطون (توفي في القرن الرابع قبل الميلاد). جادل أفلاطون بأن أفضل حياة للإنسان هي حياة التأمل النظري. الأشخاص الذين يدرسون أشياء مثل الرياضيات البحتة والفيزياء النظرية والفلسفة قد تجاوزوا الارتباط بالشؤون الدنيوية للعالم اليومي. هم أفضل منا: أكثر نقاء ، أشبه بالإله.
في رواية Cat’s Cradle ، يشكك كيرت فونيغوت في هذا النموذج المثالي للعالم المنفصل والخارق. تهدف شخصية فيليكس هونيكر إلى فضح العلماء الذين طوروا أسلحة نووية دون التفكير كثيرًا في الآثار الأخلاقية لما كانوا يفعلونه. (يُشار إلى هونيكر على أنه "أبو القنبلة الذرية" ، وهو اللقب الذي أُطلق في الحياة الواقعية على الفيزيائي جي.روبرت أوبنهايمر ، الذي قاد مشروع مانهاتن.) ويصور هونيكر على أنه لامع وفضولي للغاية. ومع ذلك ، فهو أيضًا بلا أصدقاء ، ولا يحب ، ولا يبالي تمامًا بالبشر الآخرين ، بما في ذلك أطفاله. يخترع هونيكر مادة ، "ice-9" ، والتي ستسمح لأي فرد يمتلك حتى قطرة ماء بإنهاء كل أشكال الحياة على الأرض. إنه غير مهتم على الإطلاق بمن سيحكم السيطرة على هذه المادة ، وما هي العواقب التي ستترتب على ذلك.
أريد أن أؤكد أنه ليس لدي أي سبب على الإطلاق للاعتقاد بأن أينشتاين أو أوبنهايمر كان في الواقع مثل هونيكر. لكن بالتأكيد بعض العلماء العظماء هم كذلك. كان فيرنر فون براون سعيدًا بنفس القدر ببناء الصواريخ للنازيين خلال الحرب العالمية الثانية وكذلك صنعها لناسا خلال الحرب الباردة. (كما قال الممثل الكوميدي توم ليرر ذات مرة ساخرًا في محاكاة لفون براون: "بمجرد أن ترتفع الصواريخ ، من يهتم بمكان سقوطها؟ ... هذا ليس قسمي!")
.
Massimo Pigliucci
How to live a good life
Translated by #Maher_Razouk
January 24, 2021
The title for this book is misleading. It's actually a collection of essays that each argue for the merits of a particular philosophical or religious way of life.
This book will not be satisfying for hardcore philosophy students who want to go deeper into each topic, but I found it to be a good introduction to ideas I haven't heard of. I especially liked the essays on Daoism, Epicurean philosophy, existentialism and secular humanism. There was also a couple of essays that were strange additions, like chapters on Felix Adler's Ethical Culture philosophy in the religion section and an essay on Effective Altruism (which to me seems more like a practical tool for doing good in the world rather than a philosophical position).
You can ignore most of the other reviews on this book as well. Some people seem offended by the notion of an accessible introduction to philosophies. Each chapter ends with recommended books on the topic, so you can read about whatever philosophy you find most compelling in greater depth. Personally, I enjoyed it and it gave me lots of new ideas to explore. My only wish is that the essays were more even in their writing style, but some writers are just better at grabbing your attention. It doesn't help that some philosophies are just, well, sexier and more exciting than others (I'm looking at you, existentialism).
This book will not be satisfying for hardcore philosophy students who want to go deeper into each topic, but I found it to be a good introduction to ideas I haven't heard of. I especially liked the essays on Daoism, Epicurean philosophy, existentialism and secular humanism. There was also a couple of essays that were strange additions, like chapters on Felix Adler's Ethical Culture philosophy in the religion section and an essay on Effective Altruism (which to me seems more like a practical tool for doing good in the world rather than a philosophical position).
You can ignore most of the other reviews on this book as well. Some people seem offended by the notion of an accessible introduction to philosophies. Each chapter ends with recommended books on the topic, so you can read about whatever philosophy you find most compelling in greater depth. Personally, I enjoyed it and it gave me lots of new ideas to explore. My only wish is that the essays were more even in their writing style, but some writers are just better at grabbing your attention. It doesn't help that some philosophies are just, well, sexier and more exciting than others (I'm looking at you, existentialism).
May 21, 2024
Philosophies (of life) but make it approachable and informative. It's perfect for newcomers to dip their toes in the subject and a treat for informal students to enjoy.
This book covers 15 different philosophies and packages them into bite-sized, digestible essays. It's broken into four different categories: Ancient Philosophies of the East, Ancient Philosophies of the West, Religious Traditions, and Modern Philosophies. It's multi-authored, so each essay is written by a practitioner or advocate of the selected philosophy -- mitigating biases that could arise from one author writing about all. While this adds diversity of perspective and variety of voice, some essays may not be helpful in answering one's potential curiosities about a given philosophy.
At the end of each essay, there is a "Suggested Readings" section where the reader is provided resources to explore a specific philosophy more in depth.
I'd say it's best described as an informative introduction and collection of specific philosophies. This can serve as a potential springboard for learning, pondering, refining, and/or shaping your own philosophy of life -- should this be of value to you :)
Favorite Essays: Buddhism, Daoism, Christianity, and Effective Altruism
This book covers 15 different philosophies and packages them into bite-sized, digestible essays. It's broken into four different categories: Ancient Philosophies of the East, Ancient Philosophies of the West, Religious Traditions, and Modern Philosophies. It's multi-authored, so each essay is written by a practitioner or advocate of the selected philosophy -- mitigating biases that could arise from one author writing about all. While this adds diversity of perspective and variety of voice, some essays may not be helpful in answering one's potential curiosities about a given philosophy.
At the end of each essay, there is a "Suggested Readings" section where the reader is provided resources to explore a specific philosophy more in depth.
I'd say it's best described as an informative introduction and collection of specific philosophies. This can serve as a potential springboard for learning, pondering, refining, and/or shaping your own philosophy of life -- should this be of value to you :)
Favorite Essays: Buddhism, Daoism, Christianity, and Effective Altruism
February 23, 2020
Typically the writing in books of this nature (multiple authors, individual essays) is very uneven. That is not the case with How to Live a Good Life. I found it well balanced, evenly written, concise, and insightful, leaving me (and presumably other readers) with the now daunting challenge of actually applying some of what I read.
September 3, 2021
3.5 for personal enjoyment, but that's mainly because not all of the belief/value systems appealed to me (essentially anything wit a strong metaphysical component). In reality though, the book is of high quality. As other reviewers have suggested, its subtitle is misleading. This is not a guide so much as it is a series of essays examining major philosophical and religious traditions from around the world. They are short - only long enough to give the flavour of some main ideas - and mostly used to show how they have enhanced a given author's life through their application. In these fragmented times, there's a lot of value in exposing oneself to the diversity of ways in which people find fulfilment. A fun and recommended primer useful for those seeking to incorporate philosophical principles into their daily lives.
3.5/5
Favorite essays (necessarily, but not exclusively coloured by own predispositions):
Confucianism (this one was particularly outstanding, I thought)
Aristotelian philosophy
Stoicism
Judaism
Effective Altruism (immediately ordered one of the books from the suggested further readings)
Secular Humanism (NTS could be a good one to revisit for ideas in teaching religion, should I have time to run a couple extra-curricular lessons)
3.5/5
Favorite essays (necessarily, but not exclusively coloured by own predispositions):
Confucianism (this one was particularly outstanding, I thought)
Aristotelian philosophy
Stoicism
Judaism
Effective Altruism (immediately ordered one of the books from the suggested further readings)
Secular Humanism (NTS could be a good one to revisit for ideas in teaching religion, should I have time to run a couple extra-curricular lessons)
June 4, 2020
How to Live a Good Life is an excellent volume published in a time when humankind needs philosophy more than ever. Until relatively recently, people other than the most learned or privileged had the time or leisure to ponder questions of their existence, and this provides a great insight into fifteen different ways of thought from which you can discover what way captivates you most profoundly. A great place to start for anyone who wants more to life than that of homo-economicus, and is bewildered by the options.
April 1, 2023
How do you choose a philosophy of life which could guide you to live a "good life"? This book may help. But it's more than a how-to book; it's really a discussion of various paths and letting the reader understand and make choices of his or her own. Included are stoicism, epicureanism, religion, pragmatism, and several others. I found benefit in almost every chapter.
June 2, 2020
Please go to my Blog page to read my review of this book. Thank you.
https://polymathtobe.blogspot.com/202...
https://polymathtobe.blogspot.com/202...
December 30, 2020
While I don't know if it's necessary to define a personal philosophy in order to live a good life, at the very least it is an interesting exercise, and could even provide guideposts for better living. That said, this book is more of an abbreviated menu than a "guide".
April 10, 2022
This is a collection of essays by different writers on fifteen of the leading philosophies and religions still practiced in the world today -- Platonism, Aristotelianism, Stoicism, Judains, Christianity, Islam, Buddhism Daoism, Confucianism, etc. A with many books of this sort, some of the essays were excellent summaries, with a few that seemed less succinct or coherent. In this case, the excellent ones significantly outweighed the so-so ones.
March 18, 2022
We are all philosophical beings for the most part - relating, in general, to the study of the fundamental nature of knowledge, reality, and existence. I am deeply spiritual and very philosophical and have thoroughly enjoyed this book. I would recommend everyone reads it.
August 22, 2022
People have been debating how to live a good life for thousands of years. The answers they’ve come up with have been extremely diverse – although there are some similarities. To find your personal philosophy for life, you should explore a range of schools of thought, even if you’ve been raised with a particular set of beliefs. There’s plenty of sage advice in the multitude of philosophies.
Actionable advice:
Choose your own philosophy.
This book ise just a starting point for what could be a lifetime of exploration of different schools of philosophy, in all their incredible richness. You might find that one of the philosophies we’ve just discussed – or maybe two or three – particularly sparks your interest. Or you may feel you have some more exploring to do. Either way, there’s a lot to discover. Now’s the time to dive deep into your philosophical journey.
---
The ancient Eastern philosophy of Buddhism values ethics above all.
In March 2000, high in the Himalayas, Buddhism expert Owen Flanagan was lucky enough to find himself in the company of the Dalai Lama. Keen to seize the opportunity, Flanagan asked the leading Tibetan Buddhist a question about the ethics of killing someone.
If one could assassinate Hitler, or a similar evil figure, during that person’s rise to power, should one do it?
The Dalai Lama consulted his fellow spiritual leaders. It took them a few minutes to reach a conclusion. His response? It’s ethical to kill such a person. Then the Dalai Lama added a caution: “But don’t be angry.”
Ethics is a fundamental principle in Buddhism. One of a Buddhist’s main purposes in life is to minimize overall pain and suffering – and, ideally, to maximize happiness. That can involve deeds that seem bad, like killing Hitler. As long as you act in the right frame of mind, without becoming angry, you’d still be acting ethically. You’d still be acting out of compassion in your attempt to reduce the amount of suffering in the world as a whole.
The Buddha, otherwise known as Siddhartha Gautama, lived in the sixth century BCE. He developed Buddhism to stand in contrast to the Indian Brahmanic tradition that preceded Hinduism. The Brahmins believed that all living things were trapped in a cycle of birth and death. After death, a being’s permanent essence, or atman, transferred to another being. Escape from this cycle was only possible for the high-born Brahmins themselves.
Buddha, however, rejected the notion of atman – he said that we did not possess that sort of permanent essence. Rather, he claimed that everything was impermanent. So, instead of striving for the release of one’s essence into the universe, Buddhism teaches that we should aim to obtain nirvana or salvation by leading good, selfless, ethical lives.
One thing to note is that Buddhism might help you reach some state of serenity – but that isn’t really the point. Buddhism isn’t about you. It’s about the good you can do for the world overall.
---
Confucianism is about relationships, while Daoism teaches us to act in harmony with the world.
We just learned that Buddhism isn’t about you as an individual. It takes an outward-looking view instead. But in doing so, does it lose focus on the reality of life?
Some followers of Confucius have claimed it does. For them, not thinking about oneself is like closing your eyes so you can’t see your nose. Just because you can’t see it doesn’t mean it isn’t there.
For Confucians, living a good life isn’t about denying the self. It’s about acknowledging the self as part of the relationships that define us all.
Another ancient eastern philosophy, Daoism, also embraces one’s place in the world, but emphasizes the importance of acting in harmony with nature.
Fundamental to Confucianism, according to the scholar Bryan Van Norden, is the fact that we cannot exist independently of others. After all, our parents are the only reason we exist. So, in order to live well, we must maintain our relationships.
In fact, we have bonds with everyone around us. The Confucian philosopher Wang Yangming pointed out that everyone would naturally feel concern for a child in danger. We’d also feel concern for an animal in the same position, or even a tree. This compassion comes from being aware, on some level, that we’re all deeply interconnected.
Daoism shares Confucianism’s sense of interconnectedness, but it places emphasis on nature. It embraces things on their own terms and never lets emotions cloud thoughts. Some people think that Daoism is just about being with nature, but there’s more to it than that. Our relationship with nature can represent the challenges we face in life.
For example, one ancient story explains how the Daoist Dayu responded to an approaching flood. Rather than putting up defenses, he made new channels in his land to use the water’s natural flow for irrigation. Thus, Dayu understood and accepted his situation – and mastered it.
A contemporary example of a Daoist mindset is what Professor Robin R. Wang calls the “Realtor’s mentality.” A realtor might work for 30 clients at once knowing that only a couple will buy from him. Rather than getting frustrated by the low success rate, the realtor learns not to fixate on any one client and calmly accepts the reality of that situation.
In other words, the path to success isn’t always a straight line. Daoism teaches us to embrace the zigzags we encounter.
---
Hinduism and Progressive Islam both bring ancient ideas into a modern context.
So far, we’ve looked at philosophical schools that don’t have any gods, although one of them – Buddhism – is, in fact, classified as a religion. But of course, theistic religions provide plenty of wisdom on how to live a good life.
Although Hinduism boasts many gods, living a good life predominantly relates to the concept of karma – the idea that good or bad things may happen to you depending on how you, or your past self, have acted.
By contrast, Islam upholds a set of scriptures that lay down God’s word. And Progressive Islam is a specific branch that puts humanity at its core.
Professor Deepak Sarma says that a belief in karma is common to all branches of Hinduism. This concept is tied to reincarnation – the belief that after you die, you’re reborn in a different body.
During the course of your life, you accrue both positive and negative karma based on your actions. The accumulated karma makes itself known in two ways. First, it affects the events that will happen to you in the future. Secondly,it affects what body you inhabit in your next life. It’s therefore common for Hindus to say that the good or bad events they experience are a result of karma.
The ultimate aim is to break out of this cycle of birth and rebirth. To get as close as possible to this, you have to build up good karma. So, as you go through life trying to be as good as possible, you’re also paying for bad deeds that you, or your past self, have done.
Another ancient faith, Islam, also has a lot to teach us today. In fact, one branch of this religion has developed pretty recently. Dr. Adis Duderija was attracted to Progressive Islam because of its modern interpretation of his faith. Progressive Islam rejects extremism, champions social and gender justice, and embraces the multiple faiths that make up the modern world.
Reason also plays a crucial role in Progressive Islam. Since the scriptures are ancient, they don’t always have a literal application in the modern world. Therefore, according to Progressive Islam, it’s intellect that drives forward our understanding of Islam today. This reinterpretation in a modern context is particularly important when it comes to morality.
Here’s an example. Muslim scripture recognized that women were equal to men, rejecting practices like female infanticide. These views may seem obvious today, but they were originally ahead of their time. Interpreting these texts, then, we should stay true to their spirit, and champion women’s causes that are progressive today.
---
In both Judaism and Christianity, scripture provides an opportunity for reflection.
Interpreting ancient scripture in a modern context is a challenge faced not just by Islam, but also by Judaism and Christianity. And similarly, these two religions encourage the idea that our interpretation of sacred texts can vary.
Rabbi Barbara Block, for instance, acknowledges that the Hebrew Bible isn’t a work of philosophy. Rather, it’s something that has been interpreted in many different ways throughout history. And this variety of interpretations gives Judaism its wonderful complexity.
Similarly, public intellectual Alister McGrath rejects the idea that Christianity is a particular collection of ideas. It’s more about reflection – specifically, contemplating the role of Jesus Christ.
Even the Talmud – a key Jewish sacred text – stresses the importance of variable ideas. It tells a story about the Houses of Shammai and Hillel. They’re having a dispute about the correct interpretation of the law. A voice from heaven interrupts them, declaring a preference for the House of Hillel’s view – but stresses that “Both are the words of the living God.” We do need to make choices, but multiple options may be valid.
Prayer is also fundamental to Judaism, but Rabbi Block suggests that we shouldn’t think of it as asking God for favors. Instead, prayer is good for our souls, and helps us with decisions. For instance, a prayer may thank God for helping those in need, but it’s up to us to actually go out and provide that help.
In Christianity, it’s also up to us to find meaning. Christian faith is more like a perspective than a fixed set of rules. As writer C. S. Lewis put it: “I believe in Christianity as I believe that the Sun has risen, not only because I see it, but because by it I see everything else.”
So, a question like “Why is there suffering?” draws varied responses. Some say that suffering allows us to grow. Martin Luther considered suffering a reminder of mortality. St Augustine argued the presence of evil reminded us that other things were good.
McGrath offers another perspective: what happened after the Crucifixion lets us understand how to react to trauma. Scripture explains that Christ’s followers felt hopeless after their leader was killed, yet they gradually developed ways to cope.
That’s just one example of how Christianity, like Judaism, can help us find meaning in the world, without being prescriptive.
Actionable advice:
Choose your own philosophy.
This book ise just a starting point for what could be a lifetime of exploration of different schools of philosophy, in all their incredible richness. You might find that one of the philosophies we’ve just discussed – or maybe two or three – particularly sparks your interest. Or you may feel you have some more exploring to do. Either way, there’s a lot to discover. Now’s the time to dive deep into your philosophical journey.
---
The ancient Eastern philosophy of Buddhism values ethics above all.
In March 2000, high in the Himalayas, Buddhism expert Owen Flanagan was lucky enough to find himself in the company of the Dalai Lama. Keen to seize the opportunity, Flanagan asked the leading Tibetan Buddhist a question about the ethics of killing someone.
If one could assassinate Hitler, or a similar evil figure, during that person’s rise to power, should one do it?
The Dalai Lama consulted his fellow spiritual leaders. It took them a few minutes to reach a conclusion. His response? It’s ethical to kill such a person. Then the Dalai Lama added a caution: “But don’t be angry.”
Ethics is a fundamental principle in Buddhism. One of a Buddhist’s main purposes in life is to minimize overall pain and suffering – and, ideally, to maximize happiness. That can involve deeds that seem bad, like killing Hitler. As long as you act in the right frame of mind, without becoming angry, you’d still be acting ethically. You’d still be acting out of compassion in your attempt to reduce the amount of suffering in the world as a whole.
The Buddha, otherwise known as Siddhartha Gautama, lived in the sixth century BCE. He developed Buddhism to stand in contrast to the Indian Brahmanic tradition that preceded Hinduism. The Brahmins believed that all living things were trapped in a cycle of birth and death. After death, a being’s permanent essence, or atman, transferred to another being. Escape from this cycle was only possible for the high-born Brahmins themselves.
Buddha, however, rejected the notion of atman – he said that we did not possess that sort of permanent essence. Rather, he claimed that everything was impermanent. So, instead of striving for the release of one’s essence into the universe, Buddhism teaches that we should aim to obtain nirvana or salvation by leading good, selfless, ethical lives.
One thing to note is that Buddhism might help you reach some state of serenity – but that isn’t really the point. Buddhism isn’t about you. It’s about the good you can do for the world overall.
---
Confucianism is about relationships, while Daoism teaches us to act in harmony with the world.
We just learned that Buddhism isn’t about you as an individual. It takes an outward-looking view instead. But in doing so, does it lose focus on the reality of life?
Some followers of Confucius have claimed it does. For them, not thinking about oneself is like closing your eyes so you can’t see your nose. Just because you can’t see it doesn’t mean it isn’t there.
For Confucians, living a good life isn’t about denying the self. It’s about acknowledging the self as part of the relationships that define us all.
Another ancient eastern philosophy, Daoism, also embraces one’s place in the world, but emphasizes the importance of acting in harmony with nature.
Fundamental to Confucianism, according to the scholar Bryan Van Norden, is the fact that we cannot exist independently of others. After all, our parents are the only reason we exist. So, in order to live well, we must maintain our relationships.
In fact, we have bonds with everyone around us. The Confucian philosopher Wang Yangming pointed out that everyone would naturally feel concern for a child in danger. We’d also feel concern for an animal in the same position, or even a tree. This compassion comes from being aware, on some level, that we’re all deeply interconnected.
Daoism shares Confucianism’s sense of interconnectedness, but it places emphasis on nature. It embraces things on their own terms and never lets emotions cloud thoughts. Some people think that Daoism is just about being with nature, but there’s more to it than that. Our relationship with nature can represent the challenges we face in life.
For example, one ancient story explains how the Daoist Dayu responded to an approaching flood. Rather than putting up defenses, he made new channels in his land to use the water’s natural flow for irrigation. Thus, Dayu understood and accepted his situation – and mastered it.
A contemporary example of a Daoist mindset is what Professor Robin R. Wang calls the “Realtor’s mentality.” A realtor might work for 30 clients at once knowing that only a couple will buy from him. Rather than getting frustrated by the low success rate, the realtor learns not to fixate on any one client and calmly accepts the reality of that situation.
In other words, the path to success isn’t always a straight line. Daoism teaches us to embrace the zigzags we encounter.
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Hinduism and Progressive Islam both bring ancient ideas into a modern context.
So far, we’ve looked at philosophical schools that don’t have any gods, although one of them – Buddhism – is, in fact, classified as a religion. But of course, theistic religions provide plenty of wisdom on how to live a good life.
Although Hinduism boasts many gods, living a good life predominantly relates to the concept of karma – the idea that good or bad things may happen to you depending on how you, or your past self, have acted.
By contrast, Islam upholds a set of scriptures that lay down God’s word. And Progressive Islam is a specific branch that puts humanity at its core.
Professor Deepak Sarma says that a belief in karma is common to all branches of Hinduism. This concept is tied to reincarnation – the belief that after you die, you’re reborn in a different body.
During the course of your life, you accrue both positive and negative karma based on your actions. The accumulated karma makes itself known in two ways. First, it affects the events that will happen to you in the future. Secondly,it affects what body you inhabit in your next life. It’s therefore common for Hindus to say that the good or bad events they experience are a result of karma.
The ultimate aim is to break out of this cycle of birth and rebirth. To get as close as possible to this, you have to build up good karma. So, as you go through life trying to be as good as possible, you’re also paying for bad deeds that you, or your past self, have done.
Another ancient faith, Islam, also has a lot to teach us today. In fact, one branch of this religion has developed pretty recently. Dr. Adis Duderija was attracted to Progressive Islam because of its modern interpretation of his faith. Progressive Islam rejects extremism, champions social and gender justice, and embraces the multiple faiths that make up the modern world.
Reason also plays a crucial role in Progressive Islam. Since the scriptures are ancient, they don’t always have a literal application in the modern world. Therefore, according to Progressive Islam, it’s intellect that drives forward our understanding of Islam today. This reinterpretation in a modern context is particularly important when it comes to morality.
Here’s an example. Muslim scripture recognized that women were equal to men, rejecting practices like female infanticide. These views may seem obvious today, but they were originally ahead of their time. Interpreting these texts, then, we should stay true to their spirit, and champion women’s causes that are progressive today.
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In both Judaism and Christianity, scripture provides an opportunity for reflection.
Interpreting ancient scripture in a modern context is a challenge faced not just by Islam, but also by Judaism and Christianity. And similarly, these two religions encourage the idea that our interpretation of sacred texts can vary.
Rabbi Barbara Block, for instance, acknowledges that the Hebrew Bible isn’t a work of philosophy. Rather, it’s something that has been interpreted in many different ways throughout history. And this variety of interpretations gives Judaism its wonderful complexity.
Similarly, public intellectual Alister McGrath rejects the idea that Christianity is a particular collection of ideas. It’s more about reflection – specifically, contemplating the role of Jesus Christ.
Even the Talmud – a key Jewish sacred text – stresses the importance of variable ideas. It tells a story about the Houses of Shammai and Hillel. They’re having a dispute about the correct interpretation of the law. A voice from heaven interrupts them, declaring a preference for the House of Hillel’s view – but stresses that “Both are the words of the living God.” We do need to make choices, but multiple options may be valid.
Prayer is also fundamental to Judaism, but Rabbi Block suggests that we shouldn’t think of it as asking God for favors. Instead, prayer is good for our souls, and helps us with decisions. For instance, a prayer may thank God for helping those in need, but it’s up to us to actually go out and provide that help.
In Christianity, it’s also up to us to find meaning. Christian faith is more like a perspective than a fixed set of rules. As writer C. S. Lewis put it: “I believe in Christianity as I believe that the Sun has risen, not only because I see it, but because by it I see everything else.”
So, a question like “Why is there suffering?” draws varied responses. Some say that suffering allows us to grow. Martin Luther considered suffering a reminder of mortality. St Augustine argued the presence of evil reminded us that other things were good.
McGrath offers another perspective: what happened after the Crucifixion lets us understand how to react to trauma. Scripture explains that Christ’s followers felt hopeless after their leader was killed, yet they gradually developed ways to cope.
That’s just one example of how Christianity, like Judaism, can help us find meaning in the world, without being prescriptive.
March 6, 2023
This is perhaps the most useful and insightful starting point for the most prominent schools of thought in the world of the past and of the present. By taking 15 authors and letting share their point of view on their particular life philosophy, it allows the reader to get a holistic view of various interpretations of life, and has a ton of recommended readings to boot. I would highly this to anyone looking to get a better grasp on what they believe and how they see the world around them.
February 8, 2020
Particularly liked the essays by Robin Want (Daoism) Skye Cleary (Existentialism).
January 30, 2021
This was a wonderful introduction to a variety of topics on how to live a good life, across a broad variety of both secular and religious, Eastern and Western, modern and ancient traditions. As a secular humanist, I was less interested in much of the Abrahmic religious chapters, though very much still appreciated the wisdom in how many of the authors discussed living a good life (especially Judaism and Progressive Islam). Massimo Pigliucci's introduction does a wonderful job describing how many of us come to our philosophies of life, how this is often through religion (even for those of us who later become secular), without attacking either religious or secular ways of finding meaning and purpose in life. I also appreciate how the authors balance appreciate for sampling from many traditions as well as the risks of "cherry picking"- "the risk of cherry picking pieces, such as midnfuless or yoga, without a fuller understanding of the underlying philosophy, is that we end up with commercialized cults of the self, sacrificing credit cards and calories to the yoga fashion gods."
It's a wonderful sampler platter for ideas on how to live a meaningful and moral life, giving introductions to many topics that can later be explored in further depth. I highly recommend it to anyone wishing to get a broad view on philosophies of life they hadn't heard before, as well as a refresher on core tenets for others who may be more well read in specific traditions/ideas.
It's a wonderful sampler platter for ideas on how to live a meaningful and moral life, giving introductions to many topics that can later be explored in further depth. I highly recommend it to anyone wishing to get a broad view on philosophies of life they hadn't heard before, as well as a refresher on core tenets for others who may be more well read in specific traditions/ideas.
January 21, 2021
While I am personally - for the moment at least - fairly content in terms of my life goals and general beliefs, I am cognizant that ideas lose vitality when taken on faith, which is why I'm always curious to experience other perspectives; to see where things could be improved, or if not, to renew my conviction in my beliefs.
In that sense, I found this to be a very interesting and useful primer on various ways to live life. I learned a lot, was intrigued by many interesting points that I hadn't really considered and added far too many books to my to-read list. I was also struck at how many ideas are common to all of the philosophies described in this book.
In that sense, I found this to be a very interesting and useful primer on various ways to live life. I learned a lot, was intrigued by many interesting points that I hadn't really considered and added far too many books to my to-read list. I was also struck at how many ideas are common to all of the philosophies described in this book.
May 3, 2021
This is a solid overview of the major schools of philosophy and religions. I am looking forward to giving it a listen on long car trips with my kids as an introduction to these topics.
There are some flaws... Because this is a collection of essays by various authors of varying skill, some chapters are far better than other chapters. Each author also approaches the problem of explaining their topic differently, with an overall effect of haphazard organization. The book ultimately fails to serve as "a guide to choosing your personal philosophy." It's more of a quick survey of the major philosophies and religions, but there is no impartial guide that helps the reader understand the real differences between them.
There are some flaws... Because this is a collection of essays by various authors of varying skill, some chapters are far better than other chapters. Each author also approaches the problem of explaining their topic differently, with an overall effect of haphazard organization. The book ultimately fails to serve as "a guide to choosing your personal philosophy." It's more of a quick survey of the major philosophies and religions, but there is no impartial guide that helps the reader understand the real differences between them.
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