Band 18, Heft 2 - Ideals of a Good Life, Editor: Emil Višnovský

Introductory: Reflecting on a Good Life

The Good Life, The Examined Life, and the Embodied Life The good life and the examined life have long been advocated as key philosophical goals, and they have often been closely linked together. My paper critically examines this linkage by considering arguments both for and against the value of self-examination for achieving the good life. Because somatic self-examination has been viewed as especially problematic for the philosophical project of achieving the good life, this form of self-examination will be given special attention in the paper, and its discussion will be situated within the larger issue of the extent to which the embodied life is central to the good life.

Pseudo-Concrete Ideals of a Good Life What has happened in the late and concluding stages of postmodern culture is that concrete ideas of a good life have been reduced to pseudo-concrete ideals. With the aid of simulacra, the experience of everyday life is turning into a show, into narcissistic emptiness and single bodily pleasures.

The Good Life and the Ideal of Flexibility The author focuses on the issue of the "good life" in relation to a strong ideal of flexibility that operates in contemporary western culture. The era we live in may be called a "continuous stream of innovations" and can be characterized by a fundamental requirement "to adapt flexibly and cope with the new". The need for such flexibility is mentally and physically demanding; the demands also mark the approach to values, the ideas of the good life and the project of the paths in life. Contemporary people in western civilization are exposed to the pressure of modern culture that has caused problems in the past decades as a result of the incompatibility of its fragmentary value systems. People today apply their abilities in a never-ending whirl of activities and effort where there is no more space available for becoming aware of and for perceiving the deeper meaning of and formulating their specific ideal of the good life.

Body Dissatisfaction The author concentrates on the preference of the values of "the cult of the body" increasingly affecting the behaviour of young people and their position in the value system relating to generally recognized values. Too much emphasis on physical beauty and outward appearance significantly determines behaviour and can lead to a reduction in values relating to the body and body shape but also to unhealthy eating disorders such as bulimia or anorexia nervosa. The focus is on the pathological perception of the body, on how culture and cultural norms affect body dissatisfaction. A research questionnaire on universal values and the cult of the body (2006) was used. The research sample consisted of 508 respondents aged between 18 and 26 (292 women and 216 men).

Successful Ageing A Survey of the Most Important Theories The issues of good and successful ageing are the subject of scientific research. Successful ageing is the attempt to achieve a state of inner satisfaction and happiness in spite of the negative effects associated with old age: loss, external and internal destabilization, etc. Successful development in old age has many forms. It can generally be defined as an attempt to achieve the greatest profit with the smallest loss. The problem is establishing the universal criteria of successful ageing. It is possible to restrict the study to the observation of individual factors which are either objective or subjective, long-term or short-term, specific or universal or static versus dynamic. The problem is creating a theory that will explain all the processes and consequences of old age—none of the theories has so far succeeded in doing this. Life satisfaction as a subjective criterion of successful ageing has been most emphasized in two contradictory theories: activity theory and disengagement theory. Other theories are: growth theories, cognitive theories, dynamic theories, SOC model, cultural anthropological theories, the interaction model of longevity, etc.

Funeral Orations as Indicators of what a Good Life Ought to Be The central aim of this study was to uncover, based on funeral orations, what the Igbo of South-East Nigeria regard as the good life. Over two hundred and fifty funeral orations/tributes were investigated. These were classified into: tributes by spouses; by offspring; by close family members; by friends, associates and organizations. The study revealed that the notion of the good life among the Igbo was based on primary duties and obligations at each of the four levels identified above and on related secondary duties and obligations. The good life was measured by the extent to which these duties and obligations were discharged and in the way their performance manifested in the provision of social amenities, help to educate members of the community and so on. What would ordinarily be regarded as virtues were considered desirable only in so far as they helped people fulfill their primary and secondary obligations, otherwise they were regarded as sterile or "bottled" virtues.

A Socio-Linguistic Approach to the Development of Folk Psychology One of the most interesting issues central to folk psychology is how it develops in humans. Over the past few decades, two distinct theories have emerged known as the Theory-Theory and Simulation Theory. Theory-theory supporters argue that children construct theories to explain behavior, while simulation theorists extol the virtues of empathy—putting yourself in another person's shoes. I argue that each position falls short of an adequate account of how folk psychology develops. Instead, explaining behavior is a matter of acquiring folk psychological concepts within a culture and then learning how to deploy such terms with competence.

Seeking a Mnemonic Turn: Interior Reflections in Gadamer's Post-Platonic Thought This paper reflects on trajectories and pathways for philosophical hermeneutics, now, after the death of its founder, Hans-Georg Gadamer in 2002. More specifically, it challenges the notion that Gadamer's thought is simply tied to the linguistic turn of the 20 th century. Instead, it considers the possibility that Gadamer's thinking makes for an implicit declaration of its own kind, calling for a mnemonic turn in modern philosophy and present day hermeneutics. Some reference will be made to both rationalist and empiricist models of inquiry insofar as Gadamer attempts to take philosophy beyond, for example, the Ur -grammar of Chomsky's linguistic theories, and into a world of post-Platonic memory.