《帕爾格雷夫雷蒙德·塔利斯哲學指南》全面探索了塔利斯獨特的人文主義哲學，涵蓋文學及其他領域。本書是哲學家和人文主義者的必讀之作。
連結見評論。
---- 雷蒙德·C·塔利斯（生於1946年10月10日）[1]是一位哲學家、詩人、小說家、文化評論家，也是一位退休的內科醫生和臨床科學家。 [2] 塔利斯專攻老年醫學，曾任英國多個老年醫療保健委員會委員，並擔任該領域兩部重要教科書《老年臨床神經病學》和《老年醫學與老年學教科書》的編輯或主要撰稿人。
石頭哲學鏈接
紐約時報
https://archive.nytimes.com › 2011/11/30 › stone-links-...
雷蒙德·塔利斯在“今日哲學”（Philosophy Now）上發表了一些觀點。歐文‧弗拉納根問：「自然化的佛教」能否帶來幸福？
E-ttenuation（電子衰減）
紐約時報
https://archive.nytimes.com › 2010/01/18 › e-ttenuation（電子衰減）
雷蒙德·塔利斯創造了“E-ttenuation”（電子衰減）一詞來描述人際關係的後果：面對如此之多的有趣選擇，…
The most obvious driver of change is new media technology, which is dramatically re-shaping all kinds of human interaction. Raymond Tallis has coined the word the “e-ttenuation” of relationships to describe the consequences: faced with such an abundance of interesting choices, there is a reluctance to commit and a provisionalism which promotes grazing, keeping options open. Above all, there is a paradigm of contractualism: relationships are measured by the question “what’s in it for me?” It is not technology per se at fault, but how it is used, and in particular how it combines with another equally powerful phenomenon – commercialisation; the assessment that everyone and everything has a price. It is the two combined which I would argue are so corrosive to our capabilities to create and sustain relationships of depth and durability.
In a recent article for The Times of London Raymond Tallis argued:
Genuine friendship, as Aristotle said, is based on goodness rather than utility. And he would, I am sure, have had a dim view of those newer modes of friendship that seem to have partly displaced the old: the e-friendships that we may cultivate in the illusion that, even if we are unloved close up, we may be appreciated for our true value at a distance. The multiplication of the people we interact with through various electronic media – the imaginary friendships we have with our idols, the contacts that are twittered into being or fostered on Facebook or in chat rooms – may delude us into thinking that we are more wired into the lives of others and others are more wired into ours than is the case. Screen-mates, alas, are remote from the real mess of the real world in which real friendships are formed and tested and deepened.
They are simply part of the e-ttenuation of our lives. True friendships include availability at awkward hours and open-ended commitments that are alien to a society based upon contract.
最顯而易見的變革驅動力是新媒體技術，它正在深刻地重塑各種人際互動方式。雷蒙德·塔利斯創造了「電子衰減」（e-ttenuation）一詞來描述這種後果：面對如此之多的有趣選擇，人們不願做出承諾，反而傾向於採取觀望態度，不斷試探，保持選擇的開放性。最重要的是，一種契約主義典範盛行：人際關係的衡量標準是「我能從中得到什麼好處？」。問題不在於技術本身，而是技術的使用方式，尤其是它與另一種同樣強大的現象——商業化——的結合；商業化意味著每個人、每件事都有價格。我認為，正是這兩者結合起來，嚴重削弱了我們建立和維繫深厚持久關係的能力。
在最近發表於《泰晤士報》的一篇文章中，雷蒙‧塔利斯指出：
正如亞里斯多德所說，真正的友誼是建立在善而非功利之上。我相信，他一定會對那些似乎部分取代了舊友誼的新型友誼模式持悲觀態度：我們或許會幻想，即便在現實生活中不被人喜愛，也能在遠距離感受到對方的真正價值，於是便開始培養網絡友誼。我們透過各種電子媒體互動的人數激增——我們與偶像之間建立的虛擬友誼，在推特上建立或在臉書、聊天室裡培養的聯繫——可能會讓我們誤以為我們與他人的生活聯繫得比實際情況更緊密，他人也比我們更了解我們。然而，螢幕朋友卻遠離了真實世界的紛繁複雜，而真正的友誼正是在這個世界中形成、經受考驗並不斷加深的。
它們只不過是我們生活被電子化所削弱的一部分。真正的友誼包含在不方便的時間也能保持聯繫，以及在以契約為基礎的社會中顯得格格不入的、沒有期限的承諾。
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