This comprehensive presentation of Axel Hagerstrom (1868-1939) fills a void in nearly a century of literature, providing both the legal and political scholar and the non-expert reader with a proper introduction to the father of Scandinavian realism. Based on his complete work, including unpublished material and personal correspondence selected exclusively from the Uppsala archives, A Real Mind follows the chronological evolution of Hagerstrom's intellectual enterprise and offers a full account of his thought. The book summarizes Hagerstrom's main arguments while enabling further critical assessment, and tries to answer such questions as: If norms are neither true nor false, how can they be adequately understood on the basis of Hagerstrom's theory of knowledge? Did the founder of the Uppsala school uphold emotivism in moral philosophy? What consequences does such a standpoint have in practical philosophy? Is he really the inspiration behind Scandinavian state absolutism?A Real Mind places the complex web of issues addressed by Hagerstrom within the broader context of 20th century philosophy, stretching from epistemology to ethics. His philosophy of law is examined in the core chapters of the book, with emphasis on the will-theory and the relation between law and power. The narrative is peppered with vignettes from Hagerstrom's life, giving an insightful and highly readable portrayal of a thinker who put his imprint on legal theory. The appendix provides a selected bibliography and a brief synopsis of the major events in his life, both private and intellectual."

As scientists continue to explore how the brain works, using ever more sophisticated technology, it seems likely that new findings will radically alter the traditional understanding of human nature. One aspect of human nature that is already being questioned by recent developments in neuroscience is free will. Do our decisions arise from purely mechanistic processes? Is our feeling of self-control merely an illusion created by our brains? If so, what will become of free will and moral responsibility? These thorny questions and many more are examined with great clarity and insight in this engaging exploration of neuroscience's potential impact on moral responsibility. The author delves into a host of fascinating topics, including:
-the parts of the brain that scientists believe are involved in the exercise of will
-what Parkinson's, Tourette's, and schizophrenia reveal about our ability to control our actions
-whether a future of criminal behavior is determined by brain chemistry
-how self-reflective consciousness may have evolved from a largely deterministic brain
Using illustrative examples from philosophy, mythology, history, and criminology, and with thorough discussions of actual scientific experiments, the author explores the threat of neuroscience to moral responsibility as he attempts to answer the question: Are we truly in control of our actions?

Written for general readers and students, this book provides an accessible and brief metaphysical defense of freedom. James W. Felt, S.J., invites his audience to consider that we are responsible for what we do precisely because we do it freely. His perspective runs counter to the philosophers who argue that the freedom humans feel in their actions is merely an illusion. Felt argues in detail that there are no compelling reasons for thinking we are not free, and very strong ones for thinking that we are. The view that Felt develops parallels that of the French philosopher Henri Bergson (1859-1941). In the course of his analysis, Felt considers determinism, compatibilism, agency, and the problem of evil. Featuring an updated suggested reading list, this clearly and engagingly written introductory work is ideal for the undergraduate classroom.

In recent decades there has been a great expansion in the number, size and influence of International Non-Governmental Organisations (INGOs) involved in international relief and development. These changes have led to increased scrutiny of such organisations, and this scrutiny, together with increasing reflection by INGOs themselves and their staff on their own practice, has helped to highlight a number of pressing ethical questions such organisations face, such as: should INGOs attempt to provide emergency assistance even when doing so risks helping to fuel further conflict? How should INGOs manage any differences between their values and those of the people they seek to benefit? How open and honest should INGOs be about their own uncertainties and failures?

This book consists of sustained reflections on such questions. It derives from a workshop held at Melbourne University in July 2007 that brought together a group of people - for the most part, reflective practitioners and moral and political philosophers - to discuss such questions. It explores honestly some of the current challenges and dilemmas that INGOs face, and also suggests some new ideas for meeting these challenges. Our hope is that the kind of explicit reflection on the ethical issues INGOs face exemplified in this publication will help to promote a wider debate about these issues, a debate that in turn will help INGO managers and others to make better, wiser, more ethically informed decisions.

Ours is a time of unprecedented pessimism regarding the possibility of achieving consensus around moral issues. Christian liturgical practices, which are grounded in a communicative economy of love and mercy, contain wisdom that might be of significant help. What difference might it make if we confessed sin (learned epistemic humility, worked at overcoming self-deception), interceded for others (learned to go beyond empathy to compassion and advocacy for the well-being of all persons, became willing to look beyond the possible for solutions, etc.), and learned from the best homiletical practices how to justify and apply moral positions within an ethic of hospitality and care? Speaking Together focuses on the roles that liturgical practices play in promoting genuinely communicative (understanding-oriented) forms of action and explores how liturgical practices contribute to sincere, multi-perspectival, empathetic, and truth-seeking conversations regarding moral norms in an increasingly pluralistic world. What this means is that our liturgical practices are a way of speaking together and this shapes how we organize and inhabit a shared social life.

What is the real-world history and science of human cloning, and does Orphan Black get it right? Can you "own" a person--even a cloned one? How can Sarah Manning be straight, Cosima gay, and Tony trans? Cult hit sci-fi show Orphan Black doesn't just entertain--it also raises fascinating questions about human cloning, its ethics, and its impact on personal identity. In What We Talk About When We Talk About Clone Club: Bioethics and Philosophy in Orphan Black, prominent bioethicist Gregory E. Pence violates Clone Club's first rule to take us deeper into the show and its connections to the real world, including: Widespread myths about human clones (and Orphan Black's rejection of them) Our ugly history of eugenics The ethics of human experimentation, by way of Projects Castor and Leda What we can learn about clones and identity from twin studies and tensions among Orphan Black's clone "sisters" Kendall Malone and other genetic anomalies The brave new world of genetic enhancement and clonal dynasties, and how Helena and Kira Manning fit in In the process, What We Talk About When We Talk About Clone Club reveals why Orphan Black is some of today's most engaging and thought-provoking television.

Strict liability is a controversial phenomenon in the criminal law because of its potential to convict blameless persons. Offences are said to impose strict liability when, in relation to one or more elements of the actus reus, there is no need for the prosecution to prove a corresponding mens rea or fault element. For example, in the 1986 case of Storkwain, the defendant chemists were convicted of selling controlled medicines without prescription simply upon proof that they had in fact done so. It was irrelevant that they neither knew nor had reason to suspect that the 'prescriptions' they fulfilled were forgeries. Thus strict liability offences have the potential to generate criminal convictions of persons who are morally innocent. Appraising Strict Liability is a collection of original contributions offering the first full-length consideration of the problem of strict liability in the criminal law. The chapters, including European and Anglo-American perspectives, provide a sustained and wide-ranging examination of the fundamental issues. They explore the definition of strict liability; the relationship between strict liability and blame, and its implications for the requirement for culpability in criminal law; the relevance of European and human rights jurisprudence; and the interaction between substantive rules of strict liability and evidential presumptions. The breadth and depth of the contributions combine to present readers with a sophisticated analysis of the place and legitimacy of strict liability in the criminal law.

The book identifies the specific ethical aspects of sustainability and develops ethical tools to analyze them. It also provides a methodological framework to integrate ethical and scientific analyses of sustainability issues, and explores the notion of a new type of self-reflective inter- and transdisciplinary sustainability research. With this, the book aims to strengthen the overall ability of academics to contribute to the analysis and solution of sustainability issues in an inclusive and integrated way.

Changing preferencesis a phenomenonoften invoked but rarely properlyaccounted for. Throughout the history of the social sciences, researchers have come against the possibility that their subjects' preferenceswere affected by the phenomenato be explainedor by otherfactorsnot taken into accountin the explanation.Sporadically, attempts have been made to systematically investigate these in uences, but none of these seems to have had a lasting impact. Today we are still not much further with respect to preference change than we were at the middle of the last century. This anthology hopes to provide a new impulse for research into this important subject. In particular, we have chosen two routes to amplify this impulse. First, we stress the use of modellingtechniquesfamiliar from economicsand decision theory. Instead of constructing complex, all-encompassing theories of preference change, the authors of this volume start with very simple, formal accounts of some possible and hopefully plausible mechanism of preference change. Eventually, these models may nd their way into larger, empirically adequate theories, but at this stage, we think that the most importantwork lies in building structure.Secondly, we stress the importance of interdisciplinary exchange. Only by drawing together experts from different elds can the complex empirical and theoretical issues in the modelling of preference change be adequately investigated.

Chinese and Greco-Roman ethics present highly articulate views on how one should live; both of these traditions remain influential in modern philosophy. The question arises how these traditions can be compared with one another. Comparative ethics is a relatively young discipline, and this volume is a major contribution to the field. Fundamental questions about the nature of comparing ethics are treated in two introductory chapters, followed by chapters on core issues in each of the traditions : harmony, virtue, friendship, knowledge, the relation of ethics to morality, relativism. The volume closes with a number of comparative studies on emotions, being and unity, simplicity and complexity, and prediction.

Readings in Virtual Research Ethics: Issues and Controversies provides an in-depth look at the emerging field of online research and the corresponding ethical dilemmas associated with it. Issues related to traditional research ethics such as autonomy or respect for persons, justice, and beneficence are extended into the virtual realm and such areas as subject selection and recruitment, informed consent, privacy, ownership of data, and research with minors, among many others are explored in the media and contexts of email surveys and interviews, synchronous chat, virtual ethnography, asynchronous discussion lists, and newsgroups.

Two aspects link together the notions of corruption and integrity from an epistemological perspective: the complexity of defining the two notions, and their richness in forms. This volume brings together the perspectives of six disciplines - business, political science, law, philosophy, anthropology and behavioural science - to the debate on integrity and corruption. The main goal is to promote a fruitful interdisciplinary dialogue on complex themes such as integrity and corruption in business and politics. The book investigates possible ways in which corruption and integrity apply to everyday practices, ideas and ideologies, and avoids the stigmatizations and oversimplifications that often plague these fields of research.

We daily classify actions by their morality and their voluntariness, and beliefs by their rationality. But in light of persistent skepticism about morality, free will, and (to a lesser extent) epistemology, we must ask what justifies us in making these various claims. This book defends a sophisticated version of pragmatism, resting on a novel account of strategy-based (as opposed to act-based) cooperative rationality. It will show that we can give a genuinely pragmatist account of morality and epistemology, while denying that truth is mere usefulness and maintaining the connection between truth and objectivity. The sophisticated pragmatist approach is shown to be particularly fruitful in that we can justify a range of important practices, including our practices of moral and epistemic evaluation, as well as our practice of making judgments regarding free will and moral responsibility.

In Why It Is Good to be Good, John H. Riker argues that modernity, by undermining traditional religious and metaphysical grounds for moral belief, has left itself no way to explain why it is personally good to be a morally good person. Furthermore, modernity's regnant concept of the self as an independent agent organized around the optimal satisfaction of desires and involved in an intense economic competition with others intensifies the likelihood that modern persons will see morality as a set of limiting constraints that stand in the way of personal advantage and will tend to cheat when they believe there is little likelihood of getting caught. This cheating has begun to severely undermine modernity's economic and social institutions. Riker proposes that Heinz Kohut's psychoanalytic understanding of the self can provide modernity with a naturalistic ground for saying why it is good to be good. Kohut sees the self as a dynamic, unconscious structure which, when coherent and actively engaged with the world, provides the basis for a heightened sense of lively flourishing. The key to the self's development and sustained coherence is the presence of empathically responsive others persons Kohut terms selfobjects. Riker argues that the best way to sustain vitalized selfobject relations in adulthood is by becoming an ethical human being. It is persons who develop the Aristotelian moral virtues empathy for others, a sense of fairness, and a resolute integrity who are best able to engage in the reciprocal selfobject relations that are necessary to maintain self-cohesion and who are most likely to extend empathic ethical concern to those beyond their selfobject matrixes. Riker also explores how Kohut's concept of the self incorporates a number of the most important insights about the self in the history of philosophy, constructs an original meta-psychology that differentiates the ego from the self, re-envisions ethical life on the basis of a psychoanalytically informed view of human nature, explores how pe"

In this collection of essays, leading environmentalists and philosophers explore the relationship between environmental ethics and policy, both in theory and practice. The first section of the book focuses on four approaches to change in ethical theory: ecological science, feminist metaphysics, Chinese philosophy, and holistic postmodern technology. In subsequent sections the contributors emphasize the need for nontraditional solutions and attempt to expand awareness of the most pressing practical problems. Among the topics discussed are the possibilities of real international cooperation, the inequitable but economically intractable issue of global gasses, the political and ethical challenges of city planning, and the growing evidence of fundamental inappropriateness in treating land as legal private property. This volume is based on essays presented in 1992 at the Second International Conference on Ethics and Environmental Policy. The conference was held in response to the increasing need for a new ethics that would counter the traditional human-centered, dominantly individualistic approach of the industrial world toward the environment.

This fascinating and timely volume explores current thinking on vital topics in moral psychology, spanning the diverse disciplines that contribute to the field. Academics from cognitive science, evolutionary biology, anthropology, philosophy, and political science address ongoing and emerging questions aimed at understanding the thought processes and behaviors that underlie our moral codes-and our transgressions. Cross-cutting themes speak to individual, interpersonal, and collective morality in such areas as the development of ethical behavior, responses to violations of rules, moral judgments in the larger discourse, and universal versus specific norms. This wide-angle perspective also highlights the implications of moral psychology research for policy and justice, with cogent viewpoints from: * Philosophy: empiricism and normative questions, moral relativism. * Evolutionary biology: theories of how altruism and moral behavior evolved. * Anthropology: common moral values seen in ethnographies from different countries. * Cognitive and neural sciences: computational models of moral systems and decision-making. * Political science: politics, governance, and moral values in the public sphere. * Advice on moral psychology research-and thoughts about its future-from prominent scholars. With the goal of providing a truly multidisciplinary forum for moral psychology, this volume is sure to spark conversations across disciplines and advance the field as a whole. Sampling the breadth and depth of an equally expansive and transformative field, Moral Psychology: A Multidisciplinary Guide will find an engaged audience among psychologists, philosophers, evolutionary biologists, anthropologists, political scientists, neuroscientists, lawyers, and policymakers, as well as a more general audience interested in better understanding the complexity of moral psychology research.

Received opinion has it that humans are morally superior to non-human animals; human interests matter more than the like interests of animals and the value of human lives is alleged to be greater than the value of nonhuman animal lives. Since this belief causes mayhem and murder, its de-mythologizing requires urgent attention.

In Genealogy of Obedience Justyna Wlodarczyk provides a long overdue look at the history of companion dog training methods in North America since the mid-nineteenth century, when the market of popular training handbooks emerged. Wlodarczyk argues that changes in the functions and goals of dog training are entangled in bigger cultural discourses; with a particular focus on how animal training has served as a field for playing out anxieties related to race, class and gender in North America. By applying a Foucauldian genealogical perspective, the book shows how changes in training methods correlate with shifts in dominant regimes of power. It traces the rise and fall of obedience as a category for conceptualizing relationships with dogs.

This book examines key trends in emerging strategic technologies and the implications for geopolitics and human dignity. Al-Rodhan argues that future evolution into transhumans is inevitable. In preparation, the global community is urged to establish strict moral and legal guidelines balancing innovation with the guarantee of dignity for all.