One of the most remarkable philosophers of the early 20th century, Henri Bergson attempted to blend the new understandings of biological sciences with concepts of human consciousness in such books as 1907's Creative Evolution. With this extraordinary work, first published in French in 1889, Bergson anticipates Einstein's theory of relativity and the coming revolution in theoretical physics with his exploration of free will as a function of time. Time and Free Will-first translated in English by FRANK LUBECKI POGSON (d. 1910) in 1910-served as Bergson's doctoral thesis, and offered the foundations of his highly influential theory of "Duration," a defense of free will that solves the "problems" with the concept that previous philosophers had encountered with it. Students of modern philosophy and high-end physics alike will find this a challenging but rewarding read. French philosopher HENRI BERGSON (1859-1941) was awarded the Nobel Prize for Literature in 1927, and is said to have influenced thinkers such as Marcel Proust, William James, Santayana, and Martin Heidegger. Among his works are Matter and Memory (1896), An Introduction to Metaphysics (1903), and The Two Sources of Morality and Religion (1932).

Living in a world inundated with sexual images and messages, we're tempted at every turn. While most people are familiar with the Bible's clear admonitions concerning sexual practices such as adultery and fornication, less attention is given to biblical guidance in regard to the sexual activity exercised between husband and wife. What does the Bible have to say about the way we practice our sexuality? "Is God In Your Bedroom? Discovering the Joy of Sanctified Sexuality" is a startling plunge into the Word of God, revealing plain instruction from the Bible concerning God's creative expression of unconditional love toward man-the gift of sexuality. Learn the elements that define sacred sexuality, how to protect your marriage from sinful practices, and strategies to help restore relationships afflicted by infidelity. God created the institution of marriage to be a living, vibrant representation of the unity and oneness of God. Sexuality is a gift stemming from that unity, allowing the sanctity of sexual expression to be expressed within the covenant of marriage. Adhering to the desire and will of God in sexual intimacy, our relationships will bear the mark of God's favor and blessing. Find out how you can experience God's choice blessing for your love life.

Morality in context is a timely topic. A debate between philosophers and social scientists is a good way to approach it. Why is there such a booming interest in morality and why does it focus on context? One starting point is the change in the sociostructural and sociocultural conditions of modern societies. This involves change in the empirical conditions of moral action and in the social demand on morality.
As these changes are accounted for and analyzed in the social sciences, new perspectives emerge that give rise to new ways of framing issues and problems. These problems are best addressed by way of cooperation between philosophers and social scientists. As Habermas (1990) has pointed out in a much cited paper, philosophers depend on social science to fill in the data they require to answer the questions raised by philosophy in its "placeholder" function. The reverse also holds true: Social science needs the conceptual clarifications that philosophy can provide. With respect to morality, such mutual interchanges are of particular importance the contributions to this book show convincingly.

Originally published in 1952, al-Din, by prominent Egyptian scholar Muhammad Abdullah Draz (1894-1958), has been critically acclaimed as one of the most influential Arab Muslim studies of universal 'religion' and forms of religiosity in modern times. Written as an introductory textbook for a course in the "History of Religions" at King Fuad I University in Cairo-the first of its kind offered at an Egyptian institution of higher learning-this book presents a critical overview of classical approaches to the scholarly study of religion. While ultimately adapted to an Islamic paradigm, the book is a novel attempt to construct a grand narrative about the large methodological issues of Religious Studies and the History of Religions and in relation to modernity and secularism. Translated for the first time in English by Yahya Haidar, this book demonstrates how the scholarly academic study of religion in the West, often described as 'Orientalist', came to influence and help shape a counter-discourse from one of the leading Arab Muslim scholars of his time.

Contractualism has a venerable history and considerable appeal. Yet as an account of the foundations or ultimate grounds of morality it has been thought by many philosophers to be subject to fatal objections. In this book Nicholas Southwood argues otherwise. Beginning by detailing and diagnosing the shortcomings of the existing "Hobbesian" and "Kantian" models of contractualism, he then proposes a novel "deliberative" model, based on an interpersonal, deliberative conception of practical reason. He argues that the deliberative model of contractualism represents an attractive alternative to its more familiar rivals and that it has the resources to offer a more compelling account of morality's foundations, one that does justice to the twin demands of moral accuracy and explanatory adequacy.

Why is the philosopher Hegel returning as a potent force in contemporary thinking? Why, after a long period when Hegel and his dialectics of history have seemed less compelling than they were for previous generations of philosophers, is study of Hegel again becoming important? Fashionable contemporary theorists like Francis Fukuyama and Slavoj Zizek, as well as radical theologians like Thomas Altizer, have all recently been influenced by Hegel, the philosopher whose philosophy now seems somehow perennial- or, to borrow an idea from Nietzsche-eternally returning. Exploring this revival via the notion of 'negation' in Hegelian thought, and relating such negativity to sophisticated ideas about art and artistic creation, Andrew W. Hass argues that the notion of Hegelian negation moves us into an expansive territory where art, religion and philosophy may all be radically conceived and broken open into new forms of philosophical expression. The implications of such a revived Hegelian philosophy are, the author argues, vast and current. Hegel thereby becomes the philosopher par excellence who can address vital issues in politics, economics, war and violence, leading to a new form of globalised ethics. Hass makes a bold and original contribution to religion, philosophy, art and the history of ideas.

Jacqueline Taylor offers an original reconstruction of Hume's social theory, which examines the passions and imagination in relation to institutions such as government and the economy. Reflecting Subjects begins with a close examination of Hume's use of an experimental method to explain the origin, nature and effects of pride, an indirect passion that reflects a person's sense of self-worth in virtue of her valuable qualities, for example, her character or wealth. In explaining the origin of pride in terms of efficient causes, Hume displaces the traditional appeal to final causes, and is positioned to give an account of the significance for us of the passions in terms of a social theory. Subsequent chapters reconstruct this social theory, looking in particular at how the principle of sympathy functions to transmit cultural meanings and values, before examining Hume's account of social power-especially with regard to rank and sex. Turning to Hume's system of ethics, Taylor argues for the importance of Hume's more sophisticated moral philosophy in his Enquiry concerning the Principles of Morals, since it emphasizes certain virtues of good moral evaluation. She demonstrates that the principle of humanity stands as the central concept of Hume's Enlightenment philosophy.

Classic 19th-century British novels that give full expression to complex ethical problems necessarily project the claims of conflicting or interfering values and thus complicate the strategies for resolving the dilemmas they dramatize. This book reasserts the importance of the ethics of reading. It analyzes a developing dialogue between moral philosophers and literary critics, all of whom in their different ways celebrate literature's capacity to confront us with values in conflict. They agree that a key reason for rereading and arguing about classic novels is that they often hypothesize moral dilemmas in more realistically particularized detail than any abstract, rational discussion of ethics could match. But even if novels provide specifically situated explorations of moral issues, this does not mean that they can resolve the problems they dramatize.

This book considers interfering values in novels by Austen, Dickens, Eliot, and Hardy and the difficulties in interpreting these works. Each novel has caused protracted disputes among critics because of its heroine and its conflicting values. Different readings of these novels reveal how critics engage in interpretive strategies to defend or deplore what they read. But while they try to articulate and limit the reader's responses, the novels break through the frames they would impose, thus enlarging our awareness of the problems of making judgments.

This book presents an alternative theory of globalization that derives not from the dominant perspective of the West, from which this process emerged, but from the critical vantage point of the Third World, which has borne the heaviest burdens of globalization. It offers a critical and uniquely first-hand perspective that is lacking not only from the apologists of Western hegemony, but from most scholars writing against this hegemony from within the globalizing world. Renowned throughout Latin America and parts of Europe, the author, Brazilian geographer Milton Santos, has long been for the most part inaccessible to the English-speaking world. Only one of his books, The Shared Space: The Two Circuits of the Urban Economy in Underdeveloped Countries, published in 1975, has been translated into English; nevertheless, the works of Santos's most important phase, from the 1980s until his death in 2001, have remained unavailable to English readers. With the translation of Toward an Other Globalization, one of the last works published in Santos's lifetime, this situation has finally been rectified. In this book, Santos argues that we must consider globalization in three different senses: globalization as a fable (the world as globalizing agents make us believe), as perversity (the world as it is presently, in the throes of globalization), and as possibility (the world as it could be). What emerges from the analysis of these three senses is an alternative theory of globalization rooted in the perspective of the so-called Global South. Santos concludes his text with a message that is optimistic, but in no way nai ve. What he offers instead is a revolutionary optimism and, indeed, an other globalization.

Philosopher David Hume was considered to one of the most important figures in the age of Scottish enlightenment. "A Treatise of Human Nature" broke new ground by attempting to base philosophy on human nature, making it one of the most important texts in Western Philosophy. Human passions and the ability to distinguish between virtue and vice are elucidated in the text. In "An Enquiry Concerning Human Understanding" Hume discusses the weaknesses that humans have in their abilities to understand the world around them. This book is often a textbook for Philosophy Courses. "An Enquiry Concerning the Principles of Morals" is an elegant enquiry into ethical theory, explained clearly and comprehensively. In Hume's "Dialogues Concerning Natural Religion" he explores the very idea of God, the possibility of his existence, and his alleged nature as a good, perfect, omniscient, omnipotent Supreme Being.

In this authoritative discussion of the philosophy of Plato and Aristotle, A. W. Price considers four related areas: eudaimonia, or living and acting well, as the ultimate end of action; virtues of character in relation to the emotions, and to one another; practical reasoning, especially from an end to ways or means; and acrasia, or action that is contrary to the agent's own judgement of what is best. The focal concept is that of eudaimonia, which both Plato and Aristotle view as an abstract goal that is valuable enough to motivate action. Virtue has a double role to play in making its achievement possible, both in proposing subordinate ends apt to the context, and in protecting the agent against temptations to discard them too easily. For both purposes, Price suggests that virtues need to form a unity--but one that can be conceived in various ways. Among the tasks of deliberation is to work out how, and whether, to pursue some putative end in context. Aristotle returns to early Plato in finding it problematic that one should consciously sacrifice acting well to some incidental attraction; Plato later finds this possible by postulating schism within the soul. Price maintains that it is their emphasis upon the centrality of action within human life that makes the reflections of these ancient philosophers perennially relevant.

This book is about normativity and reasons. By the end, however, the subject becomes the relation between self, thought, and world. If we understand normativity, we are on the road to understanding this relation.
John Skorupski argues that all normative properties are reducible to reason relations, so that the sole normative ingredient in any normative concept is the concept of a reason. This is a concept fundamental to all thought. It is pervasive (actions, beliefs, and sentiments all fall within its range), primitive (all other normative concepts are reducible to it), and constitutive of the idea of thought itself. Thinking is sensitivity to reasons. Thought in the full sense of autonomous cognition is possible only for a being sensitive to reasons and capable of deliberating about them.
In Part II of the book Skorupski examines epistemic reasons, and shows that aprioricity, necessity, evidence, and probability, which may not seem to be normative at all, are in fact normative concepts analysable in terms of the concept of a reason. In Part III he shows the same for the concept of a person's good, and for moral concepts including the concept of a right. Part IV moves to the epistemology and metaphysics of reasons. When we make claims about reasons to believe, reasons to feel, or reasons to act we are asserting genuine propositions: judgeable, truth-apt contents. But these normative propositions must be distinguished from factual propositions, for they do not represent states of affairs.
So Skorupski's ambitious theory of normativity has broad and deep implications for philosophy. It shows how reflection on the logic, epistemology, and ontology of reasons finally leads us to an account of the interplay of self, thought, and world.

Christianity is commonly held to have introduced an entirely new and better morality into the ancient world, a new morality that was decidedly universal, in contrast to the ethics of the philosophical schools which were only concerned with the intellectual few. Runar M. Thorsteinsson presents a challenge to this view by comparing Christian morality in first-century Rome with contemporary Stoic ethics in the city.
Thorsteinsson introduces and discusses the moral teaching of Roman Stoicism; of Seneca, Musonius Rufus, and Epictetus. He then presents the moral teaching of Roman Christianity as it is represented in Paul's Letter to the Romans, the First Letter of Peter, and the First Letter of Clement. Having established the bases for his comparison, he examines the similarities and differences between Roman Stoicism and Roman Christianity in terms of morality.
Five broad themes are used for the comparison, questions of Christian and Stoic views about: a particular morality or way of life as proper worship of the deity; certain individuals (like Jesus and Socrates) as paradigms for the proper way of life; the importance of mutual love and care; non-retaliation and 'love of enemies'; and the social dimension of ethics. This approach reveals a fundamental similarity between the moral teachings of Roman Christianity and Roman Stoicism. The most basic difference is found in the ethical scope of the two: While the latter teaches unqualified universal humanity, the former seems to condition the ethical scope in terms of religious adherence.

Fairness and Futurity: Essays on Environmental Sustainability and Social Justice brings together leading international figures in political theory and sociology, as well as representatives from the political community, to consider the normative issues at stake in the relationship between environmental sustainability and social justice. It raises important questions and sets out to provide the answers. If future generations are owed justice, what should we bequeath them? Is `sustainability' an appropriate medium for environmentalists to express their demands? Is environmental protection compatible with intra-generational justice? Is environmental sustainability a luxury when social peace has broken down? These essays emerged from three intensive seminars that involved participants in constant re-evaluations of their work, and which bought three distinct groups-environmental theorists, `mainstream' political theorists, and policy community members-into fruitful contact. In particular, the attempt to involve `mainstream' theorists in environmental questions, and to encourage environmentalists to use intellectual resources of political theory, should be highlighted.

"A society without truth—and the related quality of trust—will not long endure." —from the Preface

Ethics in corporate America has become a bottom-line issue. Scandals such as the junk bond debacle in the late '80s and the recent bankruptcy of Orange County, California, graphically illustrate just how devastating losses from corrupt business practices can be. Closing the rift between a company's public and private face, its avowed as opposed to actual behavior, is now more than ever the concern of the accountant.

Examining a firm's business records and practices has traditionally placed the accountant in the role of watchdog. And in a corporate world where ethical ambivalence can complicate even the most routine business decision, a trusted accountant can guide a company toward a revived sense of purpose, showing it how to live up to its own expressed ethical standards—leading the way to new business, increased profits, and cost savings. Ethics and the CPA details just how an accountant can assess a company's ethical health as part of a rigorous accounting regimen—and institute corrective measures.

The book begins by clearly defining the accountant's role in the area of "ethical services," with specifics on establishing and performing an audit on an ethics-based program for business, governmental, and not-for-profit entities. Issues such as the specific knowledge, competencies, and attitudes essential to the professional providing ethical services are also discussed.

The second part of the book takes the ethical pulse of the contemporary business environment, analyzing some notable ethical failures in well-known companies as well as the range of regulatory demands on CPAs, including the requirement for finding unethical/illegal behavior (SAS 82) and SEC oversight responsibilities. Also included are the results of an ethics survey report on CPAs given to state CPA societies, regulatory bodies, and industry.

Finally, part three looks at the framework and issues surrounding developing and leading an in-house ethics program, as well as the elements of an effective ethical program, developing an ethical oversight committee, benchmarking an ethics program, marketing ethical services, and the ethical challenges in the new millennium.

Ethics and the CPA is a practical handbook for the accountant on guiding one's clients toward an improved bottom line and financial stability—through impeccable conduct from the boardroom on down.

Ensuring your client's continued financial prosperity —with an in-house ethics program.

Keeping a firm financially healthy has become more and more a question of monitoring its ethical pulse. Assessing the on-the-job behavior of managers and employees and how closely it measures up to their expressed codes of conduct has now become part of a CPA's overall financial review function. And building an in-house ethics program that both leads and inspires has become one of the key measures of an accountant's success. Ethics and the CPA describes how to make "ethical services" part of the accounting regimen, with specifics on establishing and performing an audit on an ethics-based program for business, governmental, and not-for-profit entities. It also surveys the contemporary business environment, analyzing some notable ethical failures in well-known companies as well as the host of regulatory demands on CPAs, including selected laws and regulations illustrating the range of compliance expected in the United States. The book also provides the specifics of setting up an effective ethical program, developing an ethical oversight committee, benchmarking an ethics program, marketing ethical services, and the ethical challenges in the new millennium. The essential guidebook on how to incorporate ethical services into an existing accounting practice, Ethics and the CPA shows accountants how to make their clients' bottom line an ethical one.

This volume focuses on naval leadership and ethics with respect to the individual leader and how his or her values and actions affect military cohesion, mission success, and the profession of arms. Moving beyond the "right and wrong" of personal ethics to examine the broader field of professional military ethics, this carefully selected collection of relevant materials from the Naval Institute's vast collection of articles recognizes the range of experience, perspectives, and opinions that are found in the sea services and argues that diversity does not preclude acceptance of common core values and standards of performance within any unit. Included are articles by Adm. Arleigh Burke and Vice Adm. James B. Stockdale that speak from long personal experience regarding the topics of integrity and moral courage.

With the world as our classroom and each of us a student, what lessons are we learning? The status quo often shifts from honesty and integrity to the systematic economic decay and moral bankrupting of our society. Unfortunately, the consequences of our actions are now only viewed as acceptable inconveniences, and that is only when the misdeeds are discovered. Mistakes are made and our social and economic environment has provided the diversion of excuses for making the wrong decisions sufferable. One of the greatest life lessons I adopted into my everyday work ethic came from my teacher and mentor in high school, who once told me, "An excuse, no matter how valid a reason it might be, is still.an excuse." The path to ethical renewal starts with one step, one person. Learning how to think must be paramount to learning what to think, and each person must think independently. Take a moment.and consider your Ethics Everyday.

This book explores what is at stake in our confessional culture. Thomas Docherty examines confessional writings from Augustine to Montaigne and from Sylvia Plath to Derrida, arguing that through all this work runs a philosophical substratum - the conditions under which it is possible to assert a confessional mode - that needs exploration and explication.
Docherty outlines a philosophy of confession that has pertinence for a contemporary political culture based on the notion of 'transparency'. In a postmodern 'transparent society', the self coincides with its self-representations. Such a position is central to the idea of authenticity and truth-telling in confessional writing: it is the basis of saying, truthfully, 'here I take my stand'.
The question is: what other consequences might there be of an assumption of the primacy of transparency? Two areas are examined in detail: the religious and the judicial. Docherty shows that despite the tendency to regard transparency as a general social and ethical good, our contemporary culture of transparency has engendered a society in which autonomy (or the very authority of the subject that proclaims 'I confess') is grounded in guilt, reparation and victimhood.

Democracy is emerging as the political system of choice throughout the world. Peoples now freed from the shackles of totalitarian systems seek to share the benefits made possible by democracy in its "home bases" in North America and Western Europe. Yet, paradoxically, in the last decade liberal democracy has been subjected to an onslaught of criticism from thinkers at its "home bases". Criticisms of democracy have been informed by scholarship in feminism, postmodernism and communitarianism as well as the revived interest in applying ethics to public policy. These criticisms raise important questions about the traditional values - liberalism, neutrality or equality, autonomy, and human rights - thought to justify democracy. They also raise questions about the success of democratic systems in promoting alternative values and in protecting lifestyles not desired by majorities. This anthology contains essays by authors at the forefront of the controversy as well as by acute observers of the processes by which "democratic" public policy is formed. The essays include criticisms of democratic theory and practice, defences of liberalism (the set of values often thought to ground democracy), calls for major revisions of democratic institutions and practices, and recommendations for new ways of understanding our rights and responsibilities as members of democratic communities.