On Desire: Why We Want What We WantOxford University Press, 1 нояб. 2005 г. - Всего страниц: 336 A married person falls deeply in love with someone else. A man of average income feels he cannot be truly happy unless he owns an expensive luxury car. A dieter has an irresistible craving for ice cream. Desires often come to us unbidden and unwanted, and they can have a dramatic impact, sometimes changing the course of our lives. In On Desire, William B. Irvine takes us on a wide-ranging tour of our impulses, wants, and needs, showing us where these feelings come from and how we can try to rein them in. Spicing his account with engaging observations by writers like Seneca, Tolstoy, and Freud, Irvine considers the teachings of Buddhists, Hindus, the Amish, Shakers, and Catholic saints, as well as those of ancient Greek and Roman and modern European philosophers. Irvine also looks at what modern science can tell us about desire--such as what happens in the brain when we desire something and how animals evolved particular desires--and he advances a new theory about how desire itself evolved. Irvine also suggests that at the same time that we gained the ability to desire, we were "programmed" to find some things more desirable than others. Irvine concludes that the best way to attain lasting happiness is not to change the world around us or our place in it, but to change ourselves. If we can convince ourselves to want what we already have, we can dramatically enhance our happiness. Brimming with wisdom and practical advice, On Desire offers a thoughtful approach to controlling unwanted passions and attaining a more meaningful life. |
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... experience anger, which reflects disappointment of your past desires, or anxiety, which reflects your desires about the future. This experiment, by the way, resembles the Zen meditation known as zazen. By performing this meditation, Zen ...
... experience anger, which reflects disappointment of your past desires, or anxiety, which reflects your desires about the future. This experiment, by the way, resembles the Zen meditation known as zazen. By performing this meditation, Zen ...
Стр. 3
... experience desire, we are oblivious to its presence in us. It is like the noise made by the fan of a computer. The noise is always there, a low whisper, and because it is always there, we stop noticing it. Similarly, we are usually ...
... experience desire, we are oblivious to its presence in us. It is like the noise made by the fan of a computer. The noise is always there, a low whisper, and because it is always there, we stop noticing it. Similarly, we are usually ...
Стр. 6
... experience what, as we shallsee, has been the goal of most of those who have thought carefully about desire—a feeling of tranquility. This should not be confused with the kind of tranquility brought on by ingestion of a tranquilizer. It ...
... experience what, as we shallsee, has been the goal of most of those who have thought carefully about desire—a feeling of tranquility. This should not be confused with the kind of tranquility brought on by ingestion of a tranquilizer. It ...
Стр. 11
... experienced my greatest love, for a woman who didn't appeal to me, who wasn't even my type! —Marcel Proust ONE. The. Ebb. and. Flow. of. Desire. Some. desires are formed as the result of rational thought processes. Suppose I want lunch. I ...
... experienced my greatest love, for a woman who didn't appeal to me, who wasn't even my type! —Marcel Proust ONE. The. Ebb. and. Flow. of. Desire. Some. desires are formed as the result of rational thought processes. Suppose I want lunch. I ...
Стр. 12
... experiences intense sexual desire that can be satisfied indiscriminately, with any number of people. A lovesick person, on the other hand, experiences an intense desire, generally sexual in nature, that has a target—a specific human ...
... experiences intense sexual desire that can be satisfied indiscriminately, with any number of people. A lovesick person, on the other hand, experiences an intense desire, generally sexual in nature, that has a target—a specific human ...
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