| |
| |
| Preface | |
| |
| |
| |
| Why? | |
| |
| |
| |
| Basic questions and basic answers | |
| |
| |
| |
| The scientific no-purpose view | |
| |
| |
| |
| The possible meaning of it all | |
| |
| |
| |
| Divine motives | |
| |
| |
| |
| Value as the key to it all | |
| |
| |
| |
| The gods must recognize value | |
| |
| |
| |
| Freedom is not arbitrariness | |
| |
| |
| |
| Worlds as entertainment value | |
| |
| |
| |
| Entertainment value leads to other forms of value | |
| |
| |
| |
| Gods, imagined worlds, and participation | |
| |
| |
| |
| Value is not merely in the eye of the beholder | |
| |
| |
| |
| The gods must affirm the value of an inner life | |
| |
| |
| |
| Feeling makes value | |
| |
| |
| |
| Feeling makes value. Part two | |
| |
| |
| |
| Feeling makes value. Part three | |
| |
| |
| |
| Can we really imagine god-beings? | |
| |
| |
| |
| Gods, longings, and action | |
| |
| |
| |
| The life of an active god | |
| |
| |
| |
| The gods as temporal beings | |
| |
| |
| |
| Imagining a god and its temporal element. Part two | |
| |
| |
| |
| Imagining a god and its temporal element. Part three | |
| |
| |
| |
| A god needs worlds | |
| |
| |
| |
| A god needs worlds. Part two | |
| |
| |
| |
| More divine imaginings: variety | |
| |
| |
| |
| More divine imaginings: surprise | |
| |
| |
| |
| A first summary: we are here because we enhance value | |
| |
| |
| |
| We are here because we enhance value. Part two | |
| |
| |
| |
| The value of products | |
| |
| |
| |
| The value of products. Part two | |
| |
| |
| |
| Real versus phony accomplishing | |
| |
| |
| |
| Agency | |
| |
| |
| |
| Agency and advanced free will | |
| |
| |
| |
| Reflection and multiple value standards | |
| |
| |
| |
| Autonomy and the role of culture | |
| |
| |
| |
| Autonomy and the sacred individual | |
| |
| |
| |
| Sacred individuals | |
| |
| |
| |
| Sacred individuals. Part two | |
| |
| |
| |
| Human sacredness and divine sacredness | |
| |
| |
| |
| Unfinished gods | |
| |
| |
| |
| Human sacredness and animal sacredness | |
| |
| |
| |
| Human sacredness and animal sacredness. Part two | |
| |
| |
| |
| Sacredness and duties of moral agents | |
| |
| |
| |
| Sacredness and institutional duties of moral agents | |
| |
| |
| |
| Sacredness and the just society | |
| |
| |
| |
| Sacredness and the just society. Part two | |
| |
| |
| |
| Sacredness and the just society. Part three | |
| |
| |
| |
| Sacredness and the just society. Part four | |
| |
| |
| |
| If value drives this world, why is it such a mixed bag? | |
| |
| |
| |
| Why a finite life? | |
| |
| |
| |
| Why a finite life? Part two | |
| |
| |
| |
| Combining finiteness and immortality | |
| |
| |
| |
| Combining finiteness and immortality. Part two | |
| |
| |
| |
| Why is this finite life so fragile and precarious? | |
| |
| |
| |
| Why is life seemingly unfair? | |
| |
| |
| |
| Why is life seemingly unfair? Part two | |
| |
| |
| |
| Is a multiple-lives scheme itself fair? | |
| |
| |
| |
| Is a multiple-lives scheme itself fair? Part two | |
| |
| |
| |
| Is a multiple-lives scheme the best one? | |
| |
| |
| |
| Child tragedies and one-life compensatory schemes | |
| |
| |
| |
| Is a multiple-lives scheme the best one? Part two | |
| |
| |
| |
| Is a multiple-lives scheme the best one? Part three | |
| |
| |
| |
| Is moral accomplishment the unique human purpose? | |
| |
| |
| |
| Moral accomplishments and many lives: the multiple chances issue | |
| |
| |
| |
| Moral accomplishments and many lives: fair and genuine testing | |
| |
| |
| |
| We are here for more than moral purposes | |
| |
| |
| |
| Our uniquely human purpose | |
| |
| |
| |
| The end-game | |
| |
| |
| |
| The horrors | |
| |
| |
| |
| Massive harm to innocents caused by humans | |
| |
| |
| |
| Massive harm to innocents caused by humans. Part two | |
| |
| |
| |
| Natural massive harm to innocents | |
| |
| |
| |
| Epilogue | |
| |
| |
| Selected Bibliography | |