Questions shape the Holocaust's legacy. 'What happened to ethics during the Holocaust? What should ethics be, and what can it do after the Holocaust?' loom large among them. Absent the overriding or moral sensibilities, if not the collapse or collaboration of ethical traditions, the Holocaust could not have happened. Its devastation may have deepened conviction that there is a crucial difference between right and wrong; its destruction may have renewed awareness about the importance of ethical standards and conduct. But Birkenau, the main killing center at Auschwitz, also continues to cast a disturbing shadow over basic beliefs concerning right and wrong, human rights, and the hope that human beings will learn from the past. This book explores those realities and the issues they contain. It does so not to discourage but to encourage, not to deepen darkness and despair but to face those realities honestly and in a way that can make post-Holocaust ethics more credible and realistic. The book's thesis is that nothing human, natural or divine guarantees respect for the ethical values and commitments that are most needed in contemporary human existence, but nothing is more important than our commitment to defend them, for they remain as fundamental as they are fragile, as precious as they are endangered.

This book explores the theoretical basis of our ethical obligations to others as self-knowing beings - this task being envisaged as an essential supplement to a traditional ethic of respect for persons. Authoritative knowledge of others brings with it certain obligations, which are reflected in (inter alia) the moral and legal safeguards designed to ensure that certain information is 'put out of play' for job selection purposes etc. However, the theoretical basis for such obligations has never been fully clarified. This book begins by identifying a distinctive class of 'interpretive' moral wrongs (including stereotyping, discrimination and objectification). It then shows how our obligations in respect of these wrongs can be understood, drawing on insights from the tradition of philosophical reflection on "recognition." The book will be of interest to anyone concerned with the adequacy of a modern ethic of respect for persons - particularly in applied and professional ethics.

This book addresses the problem of how to make democratically-legitimate public policy on issues of contentious bioethical debate. It focuses on ethical contests about research and their legitimate resolution, while addressing questions of political legitimacy. How should states make public policy on issues where there is ethical disagreement, not only about appropriate outcomes, but even what values are at stake? What constitutes justified, democratic policy in such conflicted domains? Case studies from Canada and Australia demonstrate that two countries sharing historical and institutional characteristics can reach different policy responses. This book is of interest to policymakers, bioethicists, and philosophers, and will deepen our understanding of the interactions between large-scale socio-political forces and detailed policy problems in bioethics. asdf

Is there a "universal human natural moral system"-a moral system inherent in human nature, resulting from fundamental natural principles and evolutionary processes, discernible and explainable via the fast-improving scientific understanding of human behavior and evolution, and which satisfies the basic requirements associated with systems of morality? Is it valid-scientifically and rationally-to acknowledge the existence of the natural moral system and use it to improve human moral understanding? To inform public policy? To help address the shared problems of humanity? To help us live together better? To facilitate happiness? What is the "nature" of the natural moral system? What are its foundational characteristics? What is the relationship between morality and "survival"? Morality and "happiness"? And what about "meaning"? What are the obligations of political and corporate leaders, scientists, educators, and others to use the human gift of "reason" to help improve the human condition? Integrating recent advances in scientific understanding, and viewing them from the standpoint of questions traditionally asked by philosophers, Jeff Huggins addresses these questions of immense relevance to the sustainability and quality of human life, biodiversity, and the environment as well as to our everyday lives as modern humans.

This book takes a multi-disciplinary critique of economics' first principles: the fundamental and inter-related structuring assumptions that underlie the neo-classical paradigm. These assumptions, that economic agents are rational, self-interested individuals, continue to influence the teaching of economics, research agendas and policy analyses. The book argues that both the theoretical understanding of the economy and the actual working of real-world market economies diminish the scope for thinking about the relation between ethics, economics, and the economy. It highlights how market economies may "crowd out" ethical behavior and our evaluation of them elides ethical reflection. The book calls for a more pluralistic and richer approach to economic theory, one that allows ample room for ethical considerations. It provides insight into understanding human motivations and human flourishing and how a good economy requires reflection on the ethical relations between the self, world, and time.

'Womanist Ethics and the Cultural Production of Evil' provides an analytical tool to understand how and why evil works in the world as it does. Deconstructing memory, history, and myth as received wisdom, this book critically examines racism, sexism, poverty, and stereotypes.

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.

Phenomenology, in its traditional encounters with ethics, has commonly aimed at a more descriptive rather than prescriptive goal. The direction of this project, however, is both phenomenological and prescriptive as I attempt to provide a phenomenological foundation for communitarian ethical theory. I argue, following Husserl, that the Ego and the Other arise together in sense and thus we are committed to community in a foundational way. I am always and fundamentally constituted as a member of a community - as a Self among Others - and, given this, there are certain ethical implications. Namely, there is a communal Good of which my good is but a perspective; indeed, it is a perspective on a Good which encompasses the whole of the living world and not just humanity. Consequently, we are foundationally imbedded in a deep community and a deep communitarian ethic.

Across societies and throughout time, women have been traditionally classified as caregivers and relationship builders. However, as we enter the future, the roles of girls and women are changing. "Who Cares?" offers investigations from theoretical and empirical perspectives into the ever changing views about the responsibilities of women. Contributions from current, outstanding feminist theorists examine the view that the ethic of care is gender related. The contributors explore the arguments for and against the traditional view that the ethic of care is associated with girls and women and the ethic of justice with boys and men. "Who Cares?" presents the work of scholars from philosophy, theology, psychology, and education who critically examine the questions surrounding the ever changing roles of women.

The book begins with an historical discussion of caring as described by women philosophers of the past two millenia. Further chapters discuss the ethic of care; the gender relatedness of care; the political and psychological price of attributing care to women; the socialization experiences that shape and develop the caring response and the caring self; the relationship between care and rationality and between care and justice; the distinction between a theory of care based on the norms of society and moral philosophy; ethical framework of Black, Third World, and pink collar women. This book is a must for students, educators, researchers, and professionals in women's studies.

Hoffman explores worldwide developments in the field of business ethics. The book is unique in that it not only discusses ethical issues faced by transnational corporations, but it also addresses the possibilities for international cooperation after the cold war, as well as regional business ethics issues from around the world. Included in the volume are discussions of business ethics in Africa, Eastern Europe, the Pacific Rim, and North and South America. A variety of issues and cases are contained in the volume including: the BCCI scandal, the IBM-Fujitsu case, intellectual property rights, transnational codes of ethics and theoretical and empirical studies about the moral responsibilities of transnationals, ethics and international law, ethics and development, and business ethics and cultural differences.

The work begins with a brief introduction that summarizes major themes contained in the book. The essays are collected in five sections. Section one contains cases and issues that are unique to regions and nations worldwide. Section two focuses on cases involving ethics and international law. These first two sections include a number of regional studies including ones from Brazil, Chile, Czechoslovakia, Hong Kong, and case studies including the BCCI scandal and the IBM-Fujitsu case. Section three features analyses of ethical issues faced by transnational corporations, for example, their relationship to host nations, their social responsibilities, and ethics programs within transnationals. Section four contains a summary and a debate about the development of transnational codes of business conduct including a discussion of efforts being sponsored by the United Nations. Finally, section five looks into the ethical problems that arise during economic development. Included here are contributions that raise questions about ethics and emerging financial markets, land-use, and the role of multinational corporations. This volume of essays will be an important resource for courses in business ethics, and international law, as well as a useful addition to business, academic, and public libraries.

+ Clearly exposes the most frequent calumnies made against science + Shows how dogmatic religion, the financial interests of certain industries, and opportunistic politicians sometime work in cohort to undermine the public’s trust in science + Acknowledges that science’s most mistaken critics are often skilled communicators, and that effectively defending science requires an equally skilled defense + Shows that while the “Science Wars“ of the 1990s have abated, their effects on some of the methodologies in higher education and the larger population continue + Examines three case studies to clearly illustrate how reliable scientific knowledge is secured: • Eratosthenes’ discovery of the circumference of the earth • Louis Pasteur’s development of anthrax and rabies vaccines • The rapid emergence of scientific consensus regarding continental drift

How, if at all, can we do moral philosophy in the light of the radical critique made by Elizabeth Anscombe in "Modem Moral Philosophy"? Among the principal theses of this essay is that ethical thinking (that of philosophers and others) suffers from a widespread appeal to incoherent uses of terms such as 'obligation, ' 'ought, ' 'right' and 'wrong. ' In this book I first explain and evaluate her thesis and the argument for it, and I then confront the challenge it poses: what ways are there of doing moral philosophy that avoid the kind of incoherence to which she has drawn our attention? The best way to show how it is possible for us to think about ethics is to demonstrate how to do so, using actual cases. This book therefore combines the critical study of central theoretical issues about ethics, in the first half, with concrete examination of serious practical issues, in the second. Following Dostoyevsky's Ivan Karamazov, it is often said that if God does not exist then everything is permitted. This is not literally the case, since God cannot permit anything if He does not exist, and those of us who do exist do not permit everything, or at least our parents, employers, and governments do not. It is true, though, that if God does not exist then nothing is forbidden in the traditional sense of 'forbidden'.

The ethics of care has flourished in recent decades yet we remain without a succinct statement of its core theoretical commitment. This study argues for a simple care ethical slogan: dependency relationships generate responsibilities. It uses this slogan to unify, specify and justify the wide range of views found within the care ethical literature.

This book proivdes an account of the nature and value of the family within a liberal society. It defines "family," and assesses the right to have a family, whether the family promotes injustice, and what future there is for the family in the face of significant changes.

Regenerative medicine is rich with promethean promises. The use of human embryonic stem cells in research is justified by its advocates in terms of promises to cure a wide range of diseases and disabilities, from Alzheimer s and Parkinsonism to the results of heart attacks and spinal cord injuries. More broadly, there is the promethean allure of being able to redesign human biological nature in terms of the goals and concerns of humans. Needless to say, these allures and promises have provoked a wide range of not just moral but metaphysical reflections that reveal and reflect deep fault-lines in our cultures. The essays in this volume, directly and indirectly, present the points of controversy as they tease out the character of the moral issues that confront any attempt to develop the human regenerative technologies that might move us from a human to a post-human nature. Although one can appreciate the disputes as independently philosophical, they are surely also a function of the conflict between a Christian and a post-Christian culture, in that Christianity has from its beginning recognized a fundamental prohibition against the taking of early human life. Even the philosophical disputes that frame secular bioethics are often motivated and shaped by these background cultural conflicts. These essays display this circumstance in rich ways."

In this new accessible philosophy of friendship, Mark Vernon links the resources of the philosophical tradition with numerous illustrations from modern culture to ask what friendship is, how it relates to sex, work, politics and spirituality. Unusually, he argues that Plato and Nietzsche, as much as Aristotle and Aelred, should be put centre stage. Their penetrating and occasionally tough insights are invaluable if friendship is to be a full, not merely sentimental, way of life for today.

The act of thought-thought as an act-would precede the thought thinking or becoming conscious of an act. The notion of act involves a violence essentially: the violence of transitivity, lacking in the transcendence of thought. . . Totality and Infinity The work of Emmanuel Levinas revolves around two preoccupations. First, his philosophical project can be described as the construction of a formal ethics, grounded upon the transcendence of the other human being and a subject's spontaneous responsibility toward that other. Second, Levinas has written extensively on, and as a member of, the cultural and textual life of Judaism. These two concerns are intertwined. Their relation, however, is one of considerable complexity. Levinas' philosophical project stems directly from his situation as a Jewish thinker in the twentieth century and takes its particular form from his study of the Torah and the Talmud. It is, indeed, a hermeneutics of biblical experience. If inspired by Judaism, Levinas' ethics are not eo ipso confessional. What his ethics takes from Judaism, rather, is a particular way of conceiving transcendence and the other human being. It owes to the philosophy of Franz Rosenzweig and Martin Buber a logos of the world and of the holy, which acknowledges their incom mensurability without positing one as fallen and the other as supernal."

Does empathy help us to be moral? The author argues that empathy is often instrumental to meeting the demands of morality as defined by various ethical theories. This multi-faceted work links psychological research on empathy with ethical theory and contemporary trends in moral education.

"Critical Race, Feminism, and Education: A Social Justice Model" provides a transformative next step in the evolution of critical race and Black feminist scholarship. Focusing on praxis, the relationship between the construction of race, class, and gender categories and social justice outcomes is analyzed. An applied transdisciplinary model -- integrating law, sociology, history, and social movement theory -- demonstrates how marginalized groups are oppressed by ideologies of power and privilege in the legal system, the education system, and the media. Pratt-Clarke documents the effects of racism, patriarchy, classism, and nationalism on Black females and males in the single-sex school debate.

Altruism in Cross-Cultural Perspective provides such a scholarly overview, examining the intersection of culture and such topics as evolutionary accounts of altruism and the importance of altruism in ritual and religion. The past decade has seen a proliferation of research on altruism, made possible in part by significant funding from organizations such as the John Templeton Foundation. While significant research has been conducted on biological, social, and individual dimensions of altruism, there has been no attempt to provide an overview of the ways that altruistic behavior and attitudes vary across cultures. The book addresses the methodological challenges of researching altruism across cultures, as well as the ways that altruism is manifest in difficult circumstances. A particular strength of the book is its attention to multiple disciplinary approaches to understanding altruism, with contributors from fields including psychology, anthropology, sociology, biology, communication, philosophy, religious studies, gender studies, and bioethics.

From the blaming of Princess Diana's death on news photographers to the public apology by CNN over its erroneous Vietnam-nerve-gas story, journalism and the American media in general are being placed under the microscope. The media-now more powerful than ever before due to computer advances, cable television, and the internet-controls our opinions, tastes, and, as some would have us believe, our actions.
But has the media shed its ethics and gotten completely out of control? Has the quest to get the big scoop crippled the news media into believing "first" is better than factual? To whom is the media responsible-the public, the stockholders, the advertisers? Who decides what may "harm" an audience or what is unsuitable for children? Who, if anyone, should regulate the media? How do political agendas play into censorship (the FCC) and funding of the media?
These questions and more are probed in The Media and Morality, a wide-ranging selection of important essays that explores relationships between the media and its diverse audiences, its sponsors, stockholders, governments, and others. The authors attempt to define the obligations of the media in these relationships as well as the risks, benefits, and limits.
In addition to providing up-to-date commentary and opinion on the latest controversial and precedent-setting journalistic developments, this book will help readers toward an ethical analysis of the media in the Information Age.

This book will be of great value to philosophers, gender theorists, literary critics and others engaged with the questions of life's meaning and what a deepened understanding of it looks like. In "Iris Murdoch's Ethics: A Consideration of Her Romantic Vision", Megan Laverty draws upon the tradition of 'Philosophical Romanticism' to account for Murdoch's enigmatical quality and her embrace of paradoxical truths. Laverty's provocative, yet accessible, study analyses Murdoch's version of Kant's Copernican Revolution, the centrality of learning and the sublime to Murdoch's redemptive vision, and Murdoch's understanding of philosophy, imagination, freedom, love and art. Laverty interprets Murdoch's emphasis on humility and attention as a critique of the Romantic emphasis on irony and self-creation. Drawing on a range of literary and philosophical sources, Laverty's study is a testimony to the ongoing significance of Murdoch's contribution to a broad range of contemporary philosophical concerns.

In this work, an internationally-respected authority in military ethics describes a wholly new kind of cyber conflict that has utterly confounded the predictions of earlier experts in information warfare. Comparing this "state-sponsored hacktivism" to the transformative impact of "irregular warfare" in conventional armed conflict, Lucas offers a critique of legal approaches to governance, and outlines a new approach to ethics and "just war" reasoning (grounded in the political philosophies of Alasdair MacIntyre, John Rawls, and Jurgen Habermas) that provides both a framework for understanding these newly-emerging norms of practice for cyber conflict, and the basis for a professional "code of ethics" for the new generation of "cyber warriors."

This book is a translation and celebration of Slovenian politician France Bucar's seminal work. Divided into two parts, the book first contains several studies of Bucar's arguments. As Bucar applied his system theory to a variety of issues, so too the conglomerate of scholars and issues critically assessed is interdisciplinary, ranging from political science and economics, to law and philosophy, as well as to natural sciences. The contributors and the questions of their essays in the edited volume are as follows. Peter Verovsek (University of Sheffield) examines different branches of Critical Theory and classifies Bucar within them. Mark Hamilton (Inter-American Defense College) discusses system dynamics of Bucar's system theory. Urska Velikonja (Georgetown University) applies Bucar's system theory to the question of the ethics, rules, and regulations in financial economics. Finally, Matej Drev (Georgia Institute of Technology) connects Bucar to the issue of artificial intelligence and inequality. The second part is the English translation of Bucar's book At A New Crossroads, which addresses the role of ethics in society. Bucar normatively redefines national identity as the crux of his novel understanding of ethics. Using system theory, he addresses the problems of globalization and governance, presenting a post-modern synthesis of the logic of free flow of capital and global citizenship, with national and cultural identity. Speaking to contemporary society, he shows how society and ethical life are reproduced. Bucar provides the reader with new tools to think about national identity and global politics. Bringing an important work on ethics, government, and identity to an entirely new readership, this book will appeal to a broad academic audience, namely students and practitioners in the fields of economics, social sciences, and humanities.