PHILOSOPHY 100 (Ted Stolze) - Cerritos College - Norwalk, CA哲学100（Ted Stolze）-喜瑞学院-诺瓦克，CA.pptVIP

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PHILOSOPHY 100 (Ted Stolze) - Cerritos College - Norwalk, CA哲学100（Ted Stolze）-喜瑞学院-诺瓦克，CA.ppt

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PHILOSOPHY 100 (Ted Stolze) - Cerritos College - Norwalk, CA哲学100（Ted Stolze）-喜瑞学院-诺瓦克，CA

Lucretius’ Argument My situation before birth was a kind of nonexistence. My situation after death will also be a kind of nonexistence. Similar situations warrant similar attitudes. Therefore, my situations before birth and after death warrant similar attitudes. My situation before birth does not warrant fear. Therefore, my situation after death does not warrant fear. Objections to Lucretius My situation after death is quite different than it is before being born; in only the former case am I really deprived of something—like having had your car stolen (as opposed to not yet owning it). Fear is future-directed; I cannot fear something after it has occurred—you can be afraid of failing a exam next week but not of having already failed an exam last week. We should fear both our situation before being born and after we have died. Epicurus’s Three Requirements for a Happy Life Friends Freedom/Self-Sufficiency Analyzed Life The Ecology of Happiness British statistician Nic Marks has developed an objective and universal measure for what he calls the Happy Planet Index: /talks/nic_marks_the_happy_planet_index.html Nic Marks on Five Ways to Wellbeing Connect… Be active… Take notice… Keep learning… Give… Rachels on the Nature of Happiness Non-religious people can have meaningful lives and be happy. Happiness is not a goal or final state but a process or activity. Happiness arises from the pursuit of ordinary activities. PHILOSOPHY 100 (Ted Stolze) Notes on James Rachels, Problems from Philosophy Chapter Eleven: The Objectivity of Ethics Thrasymachus’s Challenge to Socrates “[P]eople believe in right and wrong only because they are taught to obey the rules of their society. These rules, however, are merely human inventions. Thrasymachus added that the rules of a society will protect the interests of the society’s most powerful members. So when ordinary people think they must ‘do the right thing,’ they are just being played” (pp. 139-40). One Argument for Ethical R