1. Paradigmatische Konstruktionen.- Unser heutiges Wirklichkeits-Verstandnis.- Wirklichkeits-Pluralismus.- Entstehen von Wirklichkeiten.- Lebendiger Vollzug von Wirklichkeiten.- Fruchtbare Vielfalt.- Simultane und sequenzielle Wirklichkeiten in der Lebenswelt.- Okkulte Wirklichkeiten und andere Geheimlehren.- Gefahrliche Verabsolutierungen.- 2. Farbe als Wirklichkeit.- Goethes Farbenlehre.- Physiologische Farben.- Farblose Bilder.- Farbige Bilder.- Farbige Schatten.- Schwach wirkende Lichter, subjektive Hoefe, pathologische Farben.- Physische Farben.- Dioptrische Farben der 1. Klasse.- Dioptrische Farben der 2. Klasse.- Das Phanomen der Refraktion.- Refraktion ohne Farberscheinung.- Farberscheinungen bei Linsen.- Grundzuge refraktionsbedingter Farberscheinungen.- Farberscheinungen bei Prismen.- Farberscheinungen an gro?en und kleinen wei?en Bildern.- Farberscheinungen an gro en und kleinen schwarzen Bildern.- Farberscheinungen sind nie statisch.- Zum Wesen von Licht und Farbe aus Goetheseher Sieht.- Wichtige, ganz allgemeine Begriffe.- Die Polaritat.- Die Steigerung.- Phanomen und Urphanomen.- Farbenkreis und Spektrogramm.- Newtons Farben des Liehts.- Newtons Experimente.- 1. Experiment.- 2. Experiment.- 3. Experiment.- 4. Experiment.- 5. Experiment.- Das We sen der Farbe.- Einfache Farbmetrik.- Das Auge.- Der Spektralfarbenzug.- Zwei Wirklichkeiten.- 3. Heilkundliche Wirkliehkeiten.- Chinesische Lebenswirkliehkeit.- Das Schafgarbenorakel.- Das Yin-Yang-Prinzip.- Shen und Kuei. Qi und Jing.- Die funf Elemente.- Chinesische Medizin.- Yin-Yang-Theorie.- Lebenssubstanzen.- Qi.- Blut und Safte.- Jing.- Shen.- Die Funktion der inneren Organe.- Die Leitbahnen oder die Meridiane.- Wie kommt es zur Disharmonie?.- Die Sechs UEbel.- Die sieben Emotionen.- Die Lebensweise.- Das Dishannoniemuster.- Ein Beispiel.- Ein simultanes Massenphanomen.- 4. Mikro-Wirklichkeiten.- Spiele als Mikro-Wirklichkeiten.- Definition des Spielbegriffes.- Die Vielfalt der Spiele.- Mikro-Wirklichkeiten im weiteren Sinn.- 5. Wirklichkeit eines Verbrechens.- Ein Beispiel aus der japanischen Literatur.- Eine neue Erzlihlung des Rashomon-Textes.- Die Aussage eines Holzfallers.- Die Aussage eines Wandergeistlichen.- Die Aussage eines Gerichtsdieners.- Die Aussage einer alten Frau.- Das Gestandnis des Raubers.- Die Aussage eines Gefahrten des Raubers.- Bericht eines Waldbewohners.- Die Beichte der Ehefrau in einem Kloster.- Der Geist des Toten spricht durch den Mund einer Wahrsagerin.- Vergewaltigung und Tod.- 6. Verwandlung von Wirklichkeiten.- Siddhartha. Eine indische Dichtung.- Die Brahmana-Welt.- Die Samana-Welt.- Die Buddha-Welt.- Die Menschenkinder-Welt.- Am Flu?.- 7. Magie und Damonie.- Weissagung.- Wirksarnkeit von Weissagungen.- Kassandra.- Die delphische Seherin.- Andere Fonnen der Weissagung.- Zauber und Damonen.- Magische Praktikep in der Volkskunst.- Magische Praktiken' der Antike.- Kirke verzaubert Manner.- Hexen morden Knaben.- Fluche verandern das Leben.- Fluchtafeln.- Ovids Ibis.- Schamanen.- Spuren des Schamanismus in der Neuzeit.- Antike Schamanen.- Orpheus.- Pythagoras.- Empedokles.- Vespasian.- Nekromantie.- Die Macht des Okkulten.- Magie und Damonie als Wirklichkeit?.- 8. Totalitare Wirklichkeiten.- Wahnsinn als totalitare Wirklichkeit.- Das Entstehen eines Wahnes.- Der logische Zusammenhang von Wahnideen.- Die weitgehende Unkorrigierbarkeit.- Gro?en und Verfolgungswahn.- Groe?enwahn.- Verfolgungswahn.- Paranoia erotica.- Eifersuchtsparanoia.- Religioeser Wahn mit erotischer Komponente.- Kraftentfaltung in totalitaren Wirklichkeiten.- Der Kriegstanz der Maori.- Atomare Bedrohung.- Extremsituationen in totalitaren Wirklichkeiten.- Der Tag des Blutes.- Der spontane Volkszorn.- Entgleisung einer Hochtechnologie.- Die Eigendynamik und die Hilflosigkeit.- 9. Chance und Bedrangnis.- Wirklichkeit ist eine Konstruktion. Der Urgrund ist ohne Eigenschaften.- Wirklichkeiten als Gewordenes.- Die Lebenswirklichkeit als Ausgangsbasi

This volume responds to and reassesses the work of Hector-Neri Castaneda (1924-1991). The essays collected here, written by his students, followers, and opponents, examine Castaneda s seminal views on deontic logic, metaethics, indedicality, praticitions, fictions, and metaphysics, utilizing the critical viewpoint afforded by time, as well as new data, to offer insights on his theories and methodology."

This book sets out a new and distinctive means of conceptualising research in the field of Education: 'Freedom Research'. Freedom research is a conceptual understanding of research free from the strictures of orthodoxy; which adapts or knowingly critiques conventions about the ways in which research should be conducted. Underpinning this concept is the argument that the conventions of traditional approaches to research in education may be both confidence-sapping and constrictive to both the early career and mature educational researcher. By critiquing the boundaries of a socially constructed discipline, the researcher may then be liberated to research with freedom, creativity and innovation. This pioneering volume will assist the researcher to become more autonomous, and by extension more confident, in their own research practice. It will be of appeal to scholars, students and researchers in Education, of all stages of their career.

This book presents a conceptual mapping of supererogation in the analytic moral philosophical tradition. It first asks whether supererogation can be conceptualised in the absence of obligation or duty and then makes the case that it can be. It does so by enlisting the resources of the continental tradition, specifically using the work of Emmanuel Levinas and his notion of infinite responsibility. In so doing the book contributes to the ongoing efforts to create a common ethical terminology between the analytic and continental traditions within moral philosophy. Supererogatory actions are praiseworthy actions that go 'beyond duty', and yet are not blameworthy when not performed. In responding to this paradox, moral philosophy either brackets or attempts a reductionism of supererogation. Supererogation is epitomised in the paradigmatic figures of the saint and hero. Yet, most would agree that emulating these figures is too morally demanding. We rightly ask: where does moral obligation end? Is it even possible, or desirable to demarcate such a boundary? Besides the important theoretical issues these questions raise, they also speak to practical ethical dilemmas in the contemporary milieu, as they concern the global wealthy's responsibility to the poor and the challenges of development aid work.

This text offers a series of critical commentaries on, and forced encounters between, different thinkers. At stake in this philosophical and psychoanalytical enquiry is the drawing of a series of diagrams of the finite/infinite relation, and the mapping out of the contours for a speculative and pragmatic production of subjectivity.

What makes a right act right? Why should I be moral? What is human happiness and how do I attain it? These questions are the foundations of ethics and they form the backdrop for all discussions of the subject.
In Human Happiness and Morality, noted philosopher Robert Almeder provides lucid introductory explanations of the major ethical theories and traditions, and looks at the answers emerging from the three basic questions. Divided into four parts, the book first details proposed answers to "What makes a right act right?" including a discussion of consequentialist and deontological theories. Rather than taking sides in the debate as most texts do, Almeder admits that "we face daunting difficulties" when trying to decide what makes an an act right or wrong. Trying to face these difficulties honestly gives intensity to ethical discussion.
The second and third sections of the book ask whether or not one must be moral, and what is the nature of human happiness and how one attains it. Almeder imparts a clear understanding of what is needed for happiness and the place of traditional morality in that pursuit. In closing, the author details simple Stoic rules for happy living and shows how to live a good life despite the existence of unhappiness and failure in others.

Joseph M. Boyle Jr. has been a major contributor to the development of Catholic bioethics over the past thirty five years. Boyle's contribution has had an impact on philosophers, theologians, and medical practitioners, and his work has in many ways come to be synonymous with analytically rigorous philosophical bioethics done in the Catholic intellectual tradition. Four main themes stand out as central to Boyle's contribution: the sanctity of life and bioethics: Boyle has elaborated a view of the ethics of killing at odds with central tenets of the euthanasia mentality, double effect and bioethics: Boyle is among the pre-eminent defenders of a role for double effect in medical decision making and morality, the right to health care: Boyle has moved beyond the rhetoric of social justice to provide a natural law grounding for a political right to health care; and the role of natural law and the natural law tradition in bioethics: Boyle's arguments have been grounded in a particularly fruitful approach to natural law ethics, the so-called New Natural Law theory. The contributors to BIOETHICS WITH LIBERTY AND JUSTICE: THEMES IN THE WORK OF JOSEPH M. BOYLE discuss, criticize, and in many cases extend the Boyle's advances in these areas with rigor and sophistication. It will be of interest to Catholic and philosophical bioethicists alike.

Melinda A. Roberts and David T. Wasserman 1 Purpose of this Collection What are our obligations with respect to persons who have not yet, and may not ever, come into existence? Few of us believe that we can wrong those whom we leave out of existence altogether-that is, merely possible persons. We may think as well that the directive to be "fruitful, and multiply, and replenish the earth" 1 does not hold up to close scrutiny. How can it be wrong to decline to bring ever more people into existence? At the same time, we think we are clearly ob- gated to treat future persons-persons who don't yet but will exist-in accordance with certain stringent standards. Bringing a person into an existence that is truly awful-not worth having-can be wrong, and so can bringing a person into an existence that is worth having when we had the alternative of bringing that same person into an existence that is substantially better. We may think as well that our obligations with respect to future persons are triggered well before the point at which those persons commence their existence. We think it would be wrong, for example, to choose today to turn the Earth of the future into a miserable place even if the victims of that choice do not yet exist.

Does nature have intrinsic value? Should we be doing more to save wilderness and ocean ecosystems? What are our duties to future generations of humans? Do animals have rights? This revised edition of "Life Science Ethics" introduces these questions using narrative case studies on genetically modified foods, use of animals in research, nanotechnology, and global climate change, and then explores them in detail using essays written by nationally-recognized experts in the ethics field.

Part I introduces ethics, the relationship of religion to ethics, how we assess ethical arguments, and a method ethicists use to reason about ethical theories. Part II demonstrates the relevance of ethical reasoning to the environment, land, farms, food, biotechnology, genetically modified foods, animals in agriculture and research, climate change, and nanotechnology. Part III presents case studies for the topics found in Part II.

Information technology has provided numerous options to individuals, governments, and corporations around the world. These options demand that choices be made, and such choices often involve ethical decisions. Users must decide, for example, whether certain data should be made available on the Internet, whether the information contained in various databases should be sold to third parties, and whether software developers should be held responsible for social and economic problems that result from their programs. This book provides a rigorous but accessible discussion of some of the major ethical issues concerning computers and information technology. The text gives particular attention to widespread issues concerning intellectual property rights, censorship, and privacy, along with less frequently raised topics, such as ethical worries about image manipulation, virtual reality, and the moral status of intelligent machines and expert systems. Computers and information technology have created numerous options for their users. Individuals, governments, and corporations around the world must decide whether a particular technology or application should be used, how it should be employed, and toward what end. Sometimes such decisions may be based on purely economic or personal considerations. For example, a user might feel more comfortable with a particular word processing software, and a company might decide that a particular spreadsheet package meets all of its needs at a lower cost than competing products. But decisions concerning computer and information technology also involve ethical issues. Companies must determine whether it is an ethically correct objective to save money by replacing workers with technology. Courts and governments must decide whether it is ethical to censor communication on the Internet, or require software developers to have liability for social ills caused by use of their products, or for corporations to collect and sell information about individuals and their habits. This volume provides a rigorous but accessible philosophical examination of ethical issues related to computers as information processing machines. Special attention is given to questions of intellectual property, censorship, and privacy, for these issues are continually raised in the popular press and are central ethical concerns. But the book also considers ethical worries about image manipulation, virtual reality, the use of expert systems, and the moral status of intelligent machines. Some of the moral questions discussed have not yet arisen in practical situations, but these issues should be examined before they become urgent. While many issues have been omitted, the examinations within the text help show how additional ethical concerns may be approached in the future.

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.

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.

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."

In the post-Cold War era, we have lost the clarity that once characterized our vision of international conflict. Foreign affairs are no longer defined solely by the ideological battles fought between capitalism and communism or by the competition between two great nuclear superpowers. That oversimplified view has been replaced by an increasing awareness of the moral and political complexity surrounding international relations.

To help us deal with this new reality, Thomas Pangle and Peter Ahrensdorf provide a critical introduction to the most important conceptions of international justice, spanning 2,500 years of intellectual history from Thucydides and Plato to Morgenthau and Waltz. Their study shows how older traditions of political philosophy remain relevant to current debates in international relations, and how political thinkers through the centuries can help us deepen our understanding of today's stalemate between realism and idealism.

Pangle and Ahrensdorf guide the reader through a sequence of theoretical frameworks for understanding the moral basis of international relations: the cosmopolitan vision of the classical philosophers, the "just war" teachings of medieval theologians, the revolutionary realism of Machiavelli, the Enlightenment idealism of Kant, and the neo-realism of twentieth-century theorists. They clarify the core of each philosopher's conceptions of international relations, examine the appeal of each position, and bring these alternatives into mutually illuminating juxtaposition.

The authors clearly show that appreciating the fundamental questions pursued by these philosophers can help us avoid dogmatism, abstraction, or oversimplification when considering the moral character of international relations. "Justice Among Nations" restores the study of the great works of political theory to its natural place within the discipline of international relations as it retrieves the question of international justice as a major theme of political philosophy. It provides our moral compass with new points of orientation and invites serious readers to grapple with some of the most perplexing issues of our time.

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 this ground-breaking book, Aristotelian and evolutionary understandings of human social nature are brought together to provide an integrative, psychological account of human ethics. The book emphasizes the profound ways that human identity and action are immersed in an ongoing social world.

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.

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"

Derrida and Textual Animality: For a Zoogrammatology of Literature analyses what has come to be known, in the Humanities, as 'the question of the animal', in relation to literary texts. Rodolfo Piskorski intervenes in the current debate regarding the non-human and its representation in literature, resisting popular materialist methodological approaches in the field by revisiting and revitalising the post-structuralist thought of Derrida and the 'linguistic turn'. The book focuses on Derrida's early work in order to frame deconstructive approaches to literature as necessary for a theory and practice of literary criticism that addresses the question of the animal, arguing that texts are like animals, and animals are like texts. While Derrida's late writings have been embraced by animal studies scholars due to its overt focus on animality, ethics, and the non-human, Piskorski demonstrates the additional value of these early Derridean texts for the field of literary animal studies by proposing detailed zoogrammatological readings of texts by Freud, Clarice Lispector, Ted Hughes, and Darren Aronofsky, while in dialogue with thinkers such as Butler, Kristeva, Genette, Deleuze and Guattari, and Attridge.

A SUNDAY TIMES BESTSELLER BLACKWELL'S BOOK OF THE YEAR 2021 Essential lessons on the world we live in, from one of our greatest young thinkers - a guide to what everybody is talking about today 'Unparalleled and extraordinary . . . A bracing revivification of a crucial lineage in feminist writing' JIA TOLENTINO 'I believe Amia Srinivasan's work will change the world' KATHERINE RUNDELL 'Rigorously researched, but written with such spark and verve. The best non-fiction book I have read this year' PANDORA SYKES ------------------------- How should we talk about sex? It is a thing we have and also a thing we do; a supposedly private act laden with public meaning; a personal preference shaped by outside forces; a place where pleasure and ethics can pull wildly apart. To grasp sex in all its complexity - its deep ambivalences, its relationship to gender, class, race and power - we need to move beyond 'yes and no', wanted and unwanted. We need to rethink sex as a political phenomenon. Searching, trenchant and extraordinarily original, The Right to Sex is a landmark examination of the politics and ethics of sex in this world, animated by the hope of a different one. SHORTLISTED FOR THE ORWELL PRIZE 2022 LONGLISTED FOR THE POLARI FIRST BOOK PRIZE 2022 LONGLISTED FOR THE BRITISH ACADEMY BOOK PRIZE 2022

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 purpose of this book is to initiate a new discussion on liberty focusing on the infinite realms of space. The discussion of the nature of liberty and what it means for a human to be free has occupied the minds of thinkers since the Enlightenment. However, without exception, every one of these discussions has focused on the character of liberty on the Earth. The emergence of human space exploration programs in the last 40-50 years raise a fundamental and new question: what will be the future of liberty in space? This book takes the discussion of liberty into the extraterrestrial environment. In this book, new questions will be addressed such as: Can a person be free when the oxygen the individual breathes is the result of a manufacturing process controlled by someone else? Will the interdependence required to survive in the extremities of the extraterrestrial environment destroy individualism? What are the obligations of the individual to the extraterrestrial state? How can we talk of extraterrestrial liberty when everyone is dependent on survival systems?