Kant is probably the philosopher who best typifies the thought and ideals of the Enlightenment. He was influenced by the modern physics of Newton, the rationalist perfectionism of Leibniz and Wolff, the critical empiricism of Locke and Hume, and Rousseau's celebration of liberty and individualism, and his work can be seen partly as an attempt to combine and synthesize these various ideas. In moral philosophy, he developed a radical and radically new conception of the unconditional value of human autonomy, which he opposed to both theological and utilitarian conceptions of moral value. He first expounded his moral vision in the "Groundwork for the Metaphysics of Morals" (1785), the seminal work of modern moral philosophy in which he introduced his infamous 'categorical imperative'. Paul Guyer's Reader's Guide will help readers find their way in this brilliant but dense and sometimes baffling work.

In The Priority of the Person, world-class philosopher David Walsh advances the argument set forth in his highly original philosophic meditation Politics of the Person as the Politics of Being (2015), that "person" is the central category of modern political thought and philosophy. The present volume is divided into three main parts. It begins with the political discovery of the inexhaustibility of persons, explores the philosophic differentiation of the idea of the "person," and finally traces the historical emergence of the concept through art, science, and faith. Walsh argues that, although the roots of the idea of "person" are found in the Greek concept of the mind and in the Christian conception of the soul, this notion is ultimately a distinctly modern achievement, because it is only the modern turn toward interiority that illuminated the unique nature of persons as each being a world unto him- or herself. As Walsh shows, it is precisely this feature of persons that makes it possible for us to know and communicate with others, for we can only give and receive one another as persons. In this way alone can we become friends and, in friendship, build community. By showing how the person is modernity's central preoccupation, David Walsh's The Priority of the Person makes an important contribution to current discussions in both political theory and philosophy. It will also appeal to students and scholars of theology and literature, and any groups interested in the person and personalism.

A recent trend in metaethics has been to reject the apparent choice between pure cognitivism, where moral (and other normative) judgments are understood as representational or belief-like states, and pure non-cognitivism, where they are understood as non-representational or desire-like states. Rather, philosophers have adopted views which seek in some way to combine the strengths of each side while avoiding the standard problems for each. Some such views claim that moral judgments are complexes of belief-like and desire-like components. Other views claim that normative language serves both to ascribe properties and to express desire-like attitudes. This collection of twelve new essays examines the prospects for such 'hybrid views' of normative thought and language. The papers, which focus mainly on moral thought and talk, provide a guide to this debate while also pushing it forward along numerous fronts.

No one wants to be treated merely as a means-"used," in a sense. But just what is this repugnant treatment? Audi's point of departure is Kant's famous principle that we must treat persons as ends in themselves and never merely as means. Treatment of these kinds is conduct, a complex three-dimensional notion whose central elements are action, its motivation, and the manner of its performance. He shows how the notions of treating persons as ends and, by contrast, merely as means, can be anchored outside Kant and clarified in ways that enhance their usefulness both in ethical theory and in practical ethics, where they have much intuitive force. Audi constructs an account of treatment of persons-of what it is, how it differs from mere interpersonal action, and what ethical standards govern it. In accounting for such treatment, the book develops a wider conception of ethics than is commonly implicit in utilitarian, deontological, or virtue theories. These results contribute to ethical theory, but in its discussion of diverse narrative examples of moral and immoral conduct, the book also contributes to normative ethics. Audi's theory of conduct takes account of motivational elements that are not traits of character and of behavioral elements that are not manifestations of virtue or vice. Here it goes beyond the leading virtue approaches. The theory also advances rule ethics by framing wider conception of moral behavior-roughly, of acting morally. The results advance both normative ethics and ethical theory. For moral philosophy, the book frames conceptions, articulates distinctions, and formulates principles; and for practical ethics, it provides a multitude of cases that illustrate both the scope of moral responsibility and the normative standards for living up to it.

The Reading Augustine series presents concise, personal readings of St. Augustine of Hippo from leading philosophers and religious scholars. John Rist takes the reader through Augustine's ethics, the arguments he made and how he arrived at them, and shows how this moral philosophy remains vital for us today. Rist identifies Augustine's challenge to all ideas of moral autonomy, concentrating especially on his understanding of humility as an honest appraisal of our moral state. He looks at thinkers who accept parts of Augustine's evaluation of the human condition but lapse into bleakness and pessimism since for them God has disappeared. In the concluding parts of the book, Rist suggests how a developed version of Augustine's original vision can be applied to the complexities of modern life while also laying out, on the other hand, what our moral universe would look like without Augustine's contribution to it.

This is a book for anyone who has ever paused to wonder: Will cloning ever be legal? Why it is that 'saviour siblings' and sex selection provoke such strong reactions? Will there ever be such a thing as an artificial womb? Assisted reproductive technologies are unique in their capacity to challenge our assumptions and elicit passionate responses. Looking at the moral, philosophical, and legal issues surrounding cases of surrogacy, single or same-sex parenthood, retrieval of sperm from dead or dying patients, and the insemination of post-menopausal women, this book questions whether these rapidly-developing technologies are refashioning the nature of the family. The UK has played a unique role in the development and regulation of reproductive technologies, and has been at the forefront of controversy over 'saviour siblings', designer babies, reproductive cloning, and embryo research. This book provides a clear and simple account of the techniques involved in assisted reproduction and embryo research, and discusses the legal and ethical implications of some of these technologies, illustrated by compelling descriptions of real-life cases. The book also addresses the ways in which reproductive technologies are regulated, critically examining the role of the Human Fertilisation and Embryology Authority and comparing the UK's approach with that of other countries. Finally, it contemplates the possibility that some of our most deeply-held assumptions about human nature may be called into question by further developments in stem cell research and fertility treatments.

A host of ethical questions has arisen recently in response to the development of new reproductive technologies. This text helps students of theology, philosophy, and health studies, as well as lay readers, to find answers to these questions.

In order to facilitate an informed discussion of the many delicate ethical issues, the book first provides readers with relevant medical and scientific information. It explains in a clear and simple way, for example, what is involved in human embryo and embryonic cell stem research, infertility and its treatments, and prenatal screening and diagnosis. It also explains how the metaphysical framework, in which both Christian and secular philosophers think, relates to the scientific facts and affects the ways in which they solve ethical problems.

Throughout, the author takes a balanced approach, acknowledging his loyalty to Catholicism, yet freely exploring new options indicated by advancing biological science.

Evil is a problem that will not go away. For some it is an inescapable fact of the human condition. For others "evil" is a term that should only be used to name the most horrible of crimes. Still others think that the worst problem lies with the abuse of the term: using it to vilify a misunderstood enemy. No matter how we approach it, "evil" is a concept that continues to call out for critical reflection. This volume collects the results of a two-year deliberation within the Boston University Institute for Philosophy of Religion lecture series, bringing together scholars of religion, literature, and philosophy. Its essays provide a thoughtful, sensitive, and wide-ranging consideration of this challenging problem and of ways that we might be delivered from it.

The world we live in is unjust. Preventable deprivation and suffering shape the lives of many people, while others enjoy advantages and privileges aplenty. Cosmopolitan responsibility addresses the moral responsibilities of privileged individuals to take action in the face of global structural injustice. Individuals are called upon to complement institutional efforts to respond to global challenges, such as climate change, unfair global trade, or world poverty. Committed to an ideal of relational equality among all human beings, the book discusses the impact of individual action, the challenge of special obligations, and the possibility of moral overdemandingness in order to lay the ground for an action-guiding ethos of cosmopolitan responsibility. This thought-provoking book will be of interest to any reflective reader concerned about justice and responsibilities in a globalised world. Jan-Christoph Heilinger is a moral and political philosopher. He teaches at Ludwig-Maximilians-Universitat, Munich, Germany, and at Ecole normale superieure, Port-au-Prince, Haiti.

Seneca the Younger (c. 4 BC - AD 65), fully Lucius Annaeus Seneca and also known simply as Seneca, was a Roman Stoic philosopher, statesman, dramatist, and-in one work-humorist of the Silver Age of Latin literature. As a tragedian, he is best-known for his Medea and Thyestes.

David-Hillel Ruben mounts a defence of some unusual and original positions in the philosophy of action. Written from a point of view out of sympathy with the assumptions of much of contemporary philosophical action theory, his book draws its inspiration from philosophers as diverse as Aristotle, Berkeley, and Marx. Ruben's work is located in the tradition of the metaphysics of action, and will attract much attention from his peers and from students in the field.

I is perhaps the most important and the least understood of our everyday expressions. This is a constant source of philosophical confusion. Max de Gaynesford offers a remedy: he explains what this expression means, its logical form and its inferential role. He thereby shows the way to an understanding of how we express first-personal thinking. He dissolves various myths about how I refers, to the effect that it is a pure indexical. His central claim is that the key to understanding I is that it is the same kind of expression as the other singular personal pronouns, you and he/she: a deictic term, whose reference depends on making an individual salient. He addresses epistemological questions as well as semantic questions, and shows how they interrelate. The book thus not only resolves a key issue in philosophy of language, but promises to be of great use to people working on problems in other areas of philosophy.

Paul Ricoeur's "Pedagogy of Pardon" describes how memory is structured, in culture, civic identity and religion - and addresses central conceptual and methodological issues in his theory of forgiveness (or reconciliation). Where conflict arises from the clash of cultures, memory also becomes a tool to help resolve and heal past wounds. Ricoeur provides a hermeneutical key to examine conflicting narratives so that some shared truths can be arrived at in order to begin afresh. As the many Truth Commissions around the world illustrate; revisiting the past has a positive benefit in steering history in a new direction after protracted violence.A second deeper strand in the book is the connection between Paul Ricoeur and John Paul II. Both lived through the worst period of modern European history (Ricoeur a Prisoner of War for four years in WWII and John Paul, who suffered under the communist regime). Both have written on themes of memory and identity and share a mutual concern for the future of Europe and the preservation of the 'Christian' identity of the Continent as well as the promotion of peace and a civilization of love. The book brings together their shared vision, culminating in the award to Ricoeur by John Paul II of the Paul VI medal for theology (July 2003) - only conferred every five years - for the philosopher's fruitful research in the area of theology and philosophy, faith and reason and ecumenical dialogue.

Does God's existence make a difference to how we explain morality? Mark C. Murphy critiques the two dominant theistic accounts of morality--natural law theory and divine command theory--and presents a novel third view. He argues that we can value natural facts about humans and their good, while keeping God at the centre of our moral explanations.
The characteristic methodology of theistic ethics is to proceed by asking whether there are features of moral norms that can be adequately explained only if we hold that such norms have some sort of theistic foundation. But this methodology, fruitful as it has been, is one-sided. God and Moral Law proceeds not from the side of the moral norms, so to speak, but from the God side of things: what sort of explanatory relationship should we expect between God and moral norms given the existence of the God of orthodox theism? Mark C. Murphy asks whether the conception of God in orthodox theism as an absolutely perfect being militates in favor of a particular view of the explanation of morality by appeal to theistic facts. He puts this methodology to work and shows that, surprisingly, natural law theory and divine command theory fail to offer the sort of explanation of morality that we would expect given the existence of the God of orthodox theism. Drawing on the discussion of a structurally similar problem--that of the relationship between God and the laws of nature--Murphy articulates his new account of the relationship between God and morality, one in which facts about God and facts about nature cooperate in the explanation of moral law.

The decline of the Roman Empire gave rise to two problems, which combined to form one of the most perplexing philosophical questions of late antiquity. On the one hand, Rome found itself under constant military threat as various tribes from the north an east encroached along its borders to fill the power vacuum left by the receding Empire. On the other hand, adherents to the Empire's new official faith - Christianity - found themselves without clear guidance as to what military roles their faith would permit. The death of the apostles has left Christians without ongoing revelatory guidance, and the New Testament writings alone were not definitive on the subject. The question thus became: 'Can a Christian answer the Empire's call to military duty and still have a clear conscience before God?' Fifth-century philosopher St Augustine of Hippo sought to provide an answer to the question. His approach formed the foundation of the 'just war' tradition, which has has enormous influence upon moral-philosophical thought on military issues in the West ever since.This major new study identifies Augustine's fundamental premises, reconstructs his judt-war theory, and critically evaluates the reconstructed theory in light of the historical context and neo-Platonic and Christian philosophical considerations. John Mark Mattox PhD is a Lieutenant Colonel in the United States Army. He has lectured and published widely on military ethics, and has taught at the United States Militar Academy, West Point, the University of Maryland in Europe and the NATO School, Oberammergau, Germany.