John Piper reduces all of God's emotions to God's desire for promoting his own glory. (See the posts linked to in this comment for earlier posts on Piper's view.) Miroslav Volf discusses this view in a new book, as discussed in Henry Imler's post. Henry raises the worry that Volf is trying to have it both ways. I'm not entirely sure that's true. Here are the two (perhaps consecutive, but I'm not sure) quotes from Volf that seem to conflict:
Some theologians claim that all God's desires culminate in a single desire: to assert and maintain God's own glory. On its own, the idea of a glory-seeking God seems to say that God, far from being only a giver, is the ultimate receiver. As the great twentieth-century theologian Karl Barth disapprovingly put it, such a God would "in holy self-seeking... preoccupied with Himself." In creating and redeeming, such a God would give, but only in order to get glory; the whole creation would be a means to an end. In Luther's terms, here we would have a God demonstrating human rather than divine love.
But we don't have to give up on the idea that God seeks God's own glory. We just need to say that God's glory, which is God's very being, is God's love, the creative love that wants to confer good upon the beloved. Now the problem of a self-seeking God has disappeared, and the divinity of God's love is vindicated. In seeking God's own glory, God merely insists on being toward human beings the God who gives. This is exactly how Luther thought about God. So should we.
As I was thinking through this in writing a comment, I realized it was probably worth putting up a post here about this too, since I've written about the issue so many times before. These two paragraphs aren't at odds with each other, if I understand Volf correctly. In the first paragraph, Volf argues against Piper's position by saying that God's motivations do not all reduce to God's glory. In the second paragraph, he argues that God still acts to seek his own glory, as long as we can't make the reduction of other motives to God's glory. In fact, I think the best way to understand his positive proposal in the second paragraph is that he thinks the reduction goes the other way. If you reduce God's pursuit of his glory to God's love instead of the other way around, then you've got some content to why God's glory is so worth promoting for God to care so much about it, and you've also got an other-centered motivation for God to promote his glory, thus easily sidestepping the objection that God's pursuit of his glory is too self-focused.
My thought is that one need not go as far as Volf does. You don't need to reduce God's glory to the aspect of God's goodness that involves bestowing undeserved favor and love, and you don't need to reduce it even to the broader motivation of love in general (including intra-Trinitarian love). All that's required to make the move he wants to make is that God's goodness is the ground for why his glory is so worth pursuing. Why does that goodness have to be restricted to just love, though? It does seem problematic to me to seek one's honor merely for the sake of pursuing one's honor. There must be some reason why that honor is worth seeking. Piper either doesn't see this, or he doesn't recognize that having a basis for honor to be worth seeking means God's motivation to seek his own honor isn't the most basic one after all. But you don't need to reduce God's glory to God's love to avoid the problem Piper's view generates.