1.\tSolomon states that \u201can artist, or a social worker, or an entrepreneur may enjoy only a few brief moments of contentment and satisfaction. But if he or she is living the life that he or she wants to live \u2026 I do not see why we cannot call such a person happy\u201d (266). However, Solomon later concedes that \u201csome of Aristotle\u2019s quasi-objective virtues and accomplishments\u201d are necessary for happiness. Can Solomon have it both ways? Can he both affirm happiness as an inherently subjective \u201cmeta-emotion\u201d while simultaneously requiring an unspecified level of objectivity? Which \u201cquasi-objective virtues and accomplishments\u201d are necessary for happiness? if a con-artist or mercenary \u201cis living the life that he or she wants to live,\u201d is he or she happy?<\/p>\n
2.\tCognitivists like Solomon assert the position that all emotions have intentional objects. However, Solomon argues that \u201cgratitude \u2026 is a philosophical emotion \u2026 so that one comes to appreciate the beauty of the whole as well as be absorbed in our own limited projects and passions\u201d (270). In this way, spirituality lacks this sort of intentionality, yet it still forms the basis for the expression of our emotional integrity. Is this a problem for Solomon? Can he affirm spirituality as a free-floating \u201cphilosophical emotion\u201d while still upholding base emotions as necessarily having these intentional objects?<\/p>\n
3.\tSolomon affirms the importance of spirituality, yet he does not give us specific strategies to cultivate this philosophical emotion. Do we think this sort of cosmic humility and gratitude is actually a necessary condition for \u201cultimate happiness?\u201d How do we specifically cultivate a \u201ccosmic gratitude for one\u2019s whole life?\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"
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