Exploring the environmental effects of animal agriculture, fishing, and hunting, Eating Earth exposes critical common ground between earth and animal advocacy. The first chapter (animal agriculture) examines greenhouse gas emissions and climate change, manure and dead zones, freshwater depletion, deforestation, predator control, land and useincluding the ranching industries public lands subsidies. Chapter two first examines whether or not the consumption of fish is healthy and outlines morally relevant aspects of fish physiology, then scrutinizes the fishing industry, documenting the silent collapse of ocean ecosystems and calling attention to the indiscriminate nature of hooks and nets, including the problem of bycatch and what this means for endangered species and fragile seascapes. Chapter three outlines the historic link between the U. S. Government, wildlife management, and hunters, then systematically unravels common beliefs about sport hunting, such as the belief that hunters are essential to wildlife conservation, that contemporary hunting qualifies as a tradition, and that hunting is merciful, economical, or rooted in fair chase. At the end of each chapter, Kemmerer examines possible solutions to problems presented, such as sustainable meats, organic and local, grass fed, aquaculture, new fishing technologies, and enhanced regulations. Eating Earth offers a concise examination of the environmental effects of dietary choice, clearly presenting the many reasons why dietary choice ought to be front and center for environmentalists. Kemmerers writing, supported by nearly 80 graphs and summary slides, is clear, straightforward, and punctuated with wry humor.

Patrick Riordan takes a different approach to the questions of global ethics by following the direction of questioning initially pioneered by Aristotle. For him the most basic question of ethics is 'What is the Good Life?' So in the context of contemporary global ethics the Aristotelian questioner wonders about the good life on a global scale. "Global Ethics and Global Common Goods" fills a gap caused by the neglect of the topic of the good in global ethics.Beginning by outlining answers to questions such as 'What is Good?' and 'Is there a highest good?', chapters follow on to demonstrate the value of a common good perspective in matters of universal human rights and their institutions and practices, the study of international relations and the construction of global institutions, debates about global justice between cosmopolitanism and nationalism and other forms of particularism, and of course debates about globalisation in economic affairs. Philosophical questions provoked by these debates are identified and pursued, such as the question of a common human nature which seems presupposed by the language of universal rights. The possibilities for politics on a world scale are part of the literature of the relevant disciplines, but the perspective of the common good adds a new and distinctive dimension to those debates. The concerns for global security and the challenges of managing conflict are also shown to benefit from a rereading in terms of the goods in common between participants in global political affairs.

Something is subject to luck if it is beyond our control. In this book, Haji shows that luck detrimentally affects both moral obligation and moral responsibility. He argues that factors influencing the way we are, together with considerations that link motivation and ability to perform intentional actions, frequently preclude our being able to do otherwise. Since obligation requires that we can do otherwise, luck compromises the range of what is morally obligatory for us. This result, together with principles that conjoin responsibility and obligation, is then exploited to derive the further skeptical conclusion that behavior for which we are morally responsible is limited as well. Throughout these explorations, Haji makes extensive use of concrete cases to test the limits of how we should understand free will moral responsibility, blameworthiness, determinism, and luck itself.

Death has long been a pre-occupation of philosophers, and this is especially so today. The Oxford Handbook of Philosophy of Death collects 21 newly commissioned essays that cover current philosophical thinking of death-related topics across the entire range of the discipline. These include metaphysical topics-such as the nature of death, the possibility of an afterlife, the nature of persons, and how our thinking about time affects what we think about death-as well as axiological topics, such as whether death is bad for its victim, what makes it bad to die, what attitude it is fitting to take towards death, the possibility of posthumous harm, and the desirability of immortality. The contributors also explore the views of ancient philosophers such as Aristotle, Plato and Epicurus on topics related to the philosophy of death, and questions in normative ethics, such as what makes killing wrong when it is wrong, and whether it is wrong to kill fetuses, non-human animals, combatants in war, and convicted murderers. With chapters written by a wide range of experts in metaphysics, ethics, and conceptual analysis, and designed to give the reader a comprehensive view of recent developments in the philosophical study of death, this Handbook will appeal to a broad audience in philosophy, particularly in ethics and metaphysics.

The problem of free will arises from ordinary, commonsense reflection. Shaun Nichols examines these ordinary attitudes from a naturalistic perspective. He offers a psychological account of the origins of the problem of free will. According to his account the problem arises because of two naturally emerging ways of thinking about ourselves and the world, one of which makes determinism plausible while the other makes determinism implausible. Although contemporary cognitive science does not settle whether choices are determined, Nichols argues that our belief in indeterminist choice is grounded in faulty inference and should be regarded as unjustified. However, even if our belief in indeterminist choice is false, it's a further substantive question whether that means that free will doesn't exist. Nichols argues that, because of the flexibility of reference, there is no single answer to whether free will exists. In some contexts, it will be true to say 'free will exists'; in other contexts, it will be false to say that. With this substantive background in place, Bound promotes a pragmatic approach to prescriptive issues. In some contexts, the prevailing practical considerations suggest that we should deny the existence of free will and moral responsibility; in other contexts the practical considerations suggest that we should affirm free will and moral responsibility. This allows for the possibility that in some contexts, it is morally apt to exact retributive punishment; in other contexts, it can be apt to take up the exonerating attitude of hard incompatibilism.

Manu Bazzano engages with identity, otherness and ethics in a wide-ranging discussion of hospitality, exploring various social and political implications. Identity is examined primarily through the experience of Buddhist meditation, understood as phenomenological enquiry, as an exploration aimed at clarifying the non-substantiality of the self, the fluid nature of identity, and the contingent nature of existence. Otherness is discussed using insights from philosophy and psychology. ... In today's world of globalized capitalism there is the spectre of the stranger, the migrant, the asylum seeker. If the 'I' comes fully into being when relating to the other, the citizen can only become a true citizen when he/she responds adequately to the presence of the non-citizen. A self which does not respond to the other is isolated. And a citizen who fails to respond, or worse demonizes non-citizens, can he still be called a citizen? ... The book retraces the origins of collective forms of malaise such as fanatical patriotism and xenophobia, both legacies of monotheism - the cult of an exclusivist deity. It looks critically at the notions of covenant, territory, kinship and nation, and formulates the view of "nation-state" as expansion of the ego (Buber) and as imagined community. ... Symbolic and aesthetic dimensions provide a necessary humanistic perspective - the context of demands imposed by others and the phenomenological means to accommodate frames of reference of different religious, philosophical and scientific systems. And herein the author provides a revealing alternative - poetry - which promotes the opening up of new vistas, emancipation and radical change: Holderlin spoke of "dwelling poetically on the earth." ... Throughout, the author engages with philosophy/religion from antiquity till today, and from East to West, thus providing an historic overview of how hospitality goes to the core of psychological well-being.

We rely on two different conceptions of morality. On the one hand, we think of morality as a correct action guide. Morality is accessed by taking up a critical, reflective point of view where our concern is with identifying the moral rules that would be the focus of the requiring activities of persons in a hypothetical social world whose participants were capable of accessing the justifications for everyone's endorsing just this set of rules. On the other hand, in doing virtually anything connected with morality-making demands, offering excuses, justifying choices, expressing moral attitudes, getting uptake on our resentments, and the like-we rely on social practices of morality and shared moral understandings that make our moral activities and attitudes intelligible to others. This second conception of morality, unlike the first, is not shaped by the aim of getting it right or the contrast between correct and merely supposed moral requirements. It is shaped by the moral aim of practicing morality with others within an actual, not merely hypothetical, scheme of social cooperation. If practices based on misguided moral norms seem not to be genuine morality under the first conception, merely hypothetical practices seem not to be the genuine article under the second conception. The premise of this book, which collects together nine previously published essay and a new introduction, is that both conceptions are indispensable. But exactly how is the moral theorist to go about working simultaneously with two such different conceptions of morality? The book's project is not to construct an overarching methodology for handling the two conceptions of morality. Instead, it is to provide case studies of that work being done.

This book provides a new interpretation of the ethical theory of G.W.F. Hegel. The aim is not only to give a new interpretation for specialists in German Idealism, but also to provide an analysis that makes Hegel's ethics accessible for all scholars working in ethical and political philosophy. While Hegel's political philosophy has received a good deal of attention in the literature, the core of his ethics has eluded careful exposition, in large part because it is contained in his claims about conscience. This book shows that, contrary to accepted wisdom, conscience is the central concept for understanding Hegel's view of practical reason and therefore for understanding his ethics as a whole. The argument combines careful exegesis of key passages in Hegel's texts with detailed treatments of problems in contemporary ethics and reconstructions of Hegel's answers to those problems. The main goals are to render comprehensible Hegel's notoriously difficult texts by framing arguments with debates in contemporary ethics, and to show that Hegel still has much to teach us about the issues that matter to us most. Central topics covered in the book are the connection of self-consciousness and agency, the relation of motivating and justifying reasons, moral deliberation and the holism of moral reasoning, mutual recognition, and the rationality of social institutions.

Proclus's Commentary on the Republic of Plato contains in its fifth and sixth essays the only systematic analysis of the workings of the allegorical text to reach us from polytheist. In the context of defending Homer against the criticisms leveled by Socrates in the Republic, Proclus, a late-antique polytheist thinker, provides not only a rich selection of interpretive material, but also an analysis of Homer's polysemous text whose influence can be observed in the work of the founder of modern semiotics, Charles Sanders Peirce. This first modern translation into English, with Greek text facing and limited commentary, makes it possible to appreciate the importance of Proclus in the history of both hermeneutics and semiotics

Reading Augustine presents concise, personal readings of St. Augustine of Hippo from leading philosophers and religion scholars. Augustine of Hippo knew that this fallen world is a place of sadness and suffering. In such a world, he determined that compassion is the most suitable and virtuous response. Its transformative powers could be accessed through the mind and its memories, through the healing of the Incarnation, and through the discernment of Christians who are forced to navigate through a corrupt and deceptive world. Susan Wessel considers Augustine's theology of compassion by examining his personal experience of loss and his reflections concerning individual and corporate suffering in the context of the human condition and salvation.

Humans encounter and use animals in a stunning number of ways. The nature of these animals and the justifiability or unjustifiabilitly of human uses of them are the subject matter of this volume.
Philosophers have long been intrigued by animal minds and vegetarianism, but only around the last quarter of the twentieth century did a significant philosophical literature begin to be developed on both the scientific study of animals and the ethics of human uses of animals. This literature had a primary focus on discussion of animal psychology, the moral status of animals, the nature and significance of species, and a number of practical problems. This Oxford Handbook is designed to capture the nature of the questions as they stand today and to propose solutions to many of the major problems. Several chapters in this volume explore matters that have never previously been examined by philosophers.
The authors of the thirty-five chapters come from a diverse set of philosophical interests in the History of Philosophy, the Philosophy of Mind, the Philosophy of Biology, the Philosophy of Cognitive Science, the Philosophy of Language, Ethical Theory, and Practical Ethics. They explore many theoretical issues about animal minds and an array of practical concerns about animal products, farm animals, hunting, circuses, zoos, the entertainment industry, safety-testing on animals, the status and moral significance of species, environmental ethics, the nature and significance of the minds of animals, and so on. They also investigate what the future may be expected to bring in the way of new scientific developments and new moral problems.
This book of original essays is the most comprehensive single volume ever published on animal minds and the ethics of our use of animals.

This work will draw upon the expertise of the editors as authors and various contributors in order to present several different perspectives with the goal of approaching and understanding when ethical lines are crossed. In order to achieve this goal, comparisons of various canons of ethics from related fields such as medicine, law, the military, science and politics will be examined and applied. Case studies will be presented throughout to illustrate ethical dilemmas and challenge the reader with the goal of greater understanding.
* First book to comprehensively address ethics in forensics beyond the laboratory
* Real-life cases presented involving unethical behavior to illustrate concepts
* Discusses ethical considerations while delineating opinion from fact in testimony
* Places forensic ethics within the canons of the legal and medical systems

Empathy has for a long time, at least since the eighteenth century, been seen as centrally important in relation to our capacity to gain a grasp of the content of other people's minds, and predict and explain what they will think, feel, and do; and in relation to our capacity to respond to others ethically. In addition, empathy is seen as having a central role in aesthetics, in the understanding of our engagement with works of art and with fictional characters. A fuller understanding of empathy is now offered by the interaction of research in science and the humanities. Empathy: Philosophical and Psychological Perspectives draws together nineteen original chapters by leading researchers across several disciplines, together with an extensive Introduction by the editors. The individual chapters reveal how important it is, in a wide range of fields of enquiry, to bring to bear an understanding of the role of empathy in its various guises. This volume offers the ideal starting-point for the exploration of this intriguing aspect of human life.

The variety of approaches to the concept of trust in philosophy reflects the fact that our worries are diverse, from the Hobbesian concern for the possibility of rational cooperation to Wittgenstein's treatment of the place of trust in knowledge. To speak of trust is not only to describe human action but also to take a perspective on it and to engage with it. Olli Lagerspetz breathes new life into the philosophical debate by showing how questions about trust are at the centre of any in-depth analyses of the nature of human agency and human rationality and that these issues, in turn, lie at the heart of philosophical ethics. Ideal for those grappling with these issues for the first time, Trust, Ethics and Human Reason provides a thorough and impassioned assessment of the concept of trust in moral philosophy.

The Risk of Freedom presents an in-depth analysis of the philosophy of Jan Patocka, one of the most influential Central European thinkers of the twentieth century, examining both the phenomenological and ethical-political aspects of his work. In particular, Francesco Tava takes an original approach to the problem of freedom, which represents a recurring theme in Patocka's work, both in his early and later writings. Freedom is conceived of as a difficult and dangerous experience. In his deep analysis of this particular problem, Tava identifies the authentic ethical content of Patocka's work and clarifies its connections with phenomenology, history of philosophy, politics and dissidence. The Risk of Freedom retraces Patocka's philosophical journey and elucidates its more problematic and less evident traits, such as his original ethical conception, his political ideals and his direct commitment as a dissident.

This volume offers a much needed shift of focus in the study of emotion in the history of philosophy. Discussion has tended to focus on the moral relevance of emotions, and (except in ancient philosophy) the role of emotions in cognitive life has received little attention. Thirteen new essays investigate the continuities between medieval and early modern thinking about the emotions, and open up a contemporary debate on the relationship between emotions, cognition, and reason, and the way emotions figure in our own cognitive lives. A team of leading philosophers of the medieval, renaissance, and early modern periods explore these ideas from the point of view of four key themes: the situation of emotions within the human mind; the intentionality of emotions and their role in cognition; emotions and action; the role of emotion in self-understanding and the social situation of individuals.