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.

Fiction and the Philosophy of Happiness explores the novel's participation in eighteenth-century "inquiries after happiness," an ancient ethical project that acquired new urgency with the rise of subjective models of wellbeing in early modern and Enlightenment Europe. Combining archival research on treatises on happiness with illuminating readings of Samuel Johnson, Laurence Sterne, Denis Diderot, Jean-Jacques Rousseau, William Godwin and Mary Hays, Brian Michael Norton's innovative study asks us to see the novel itself as a key instrument of Enlightenment ethics. His central argument is that the novel form provided a uniquely valuable tool for thinking about the nature and challenges of modern happiness: whereas treatises sought to theorize the conditions that made happiness possible in general, eighteenth-century fiction excelled at interrogating the problem on the level of the particular, in the details of a single individual's psychology and unique circumstances. Fiction and the Philosophy of Happiness demonstrates further that through their fine-tuned attention to subjectivity and social context these writers called into question some cherished and time-honored assumptions about the good life: happiness is in one's power; virtue is the exclusive path to happiness; only vice can make us miserable. This elegant and richly interdisciplinary book offers a new understanding of the cultural work the eighteenth-century novel performed as well as an original interpretation of the Enlightenment's ethical legacy.

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

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"Susan Carle has done an extraordinary service. Her collection is sophisticated, challenging, and desperately needed. The legal academy is often sadly prone to treat the ethics of lawyering as an afterthought or a necessary nuisance. This smart collection of critical essays gives the subject the serious attention it deserves."
--Peggy Cooper Davis, New York University School of Law

"Carle has put together an important collection of readings. This book will be a valuable addition to any course on the legal profession."
--David Wilkins, Harvard Law School

"Susan Carle's book brings together the best writings on the more visionary and justice-seeking goals of the legal profession. Lawyers should serve society, clients at large, as well as clients in need. This book will be assigned reading in courses devoted to lawyering and social justice--it should be required reading for all legal professionals."
--Carrie Menkel-Meadow, Georgetown University Law Center

"Lawyers and law students alike will benefit from this volume's strong and persuasive reminder that traditional 'good' lawyering and a moral commitment to social justice can walk hand in hand. Teachers who want to remind students of why they came to law school--to leave the world a better place than they found it--will find this book a great asset."
--Richard Zitrin, author of "Legal Ethics in the Practice of Law"

Legal ethics should be far more than a set of rules on professional responsibility; they can serve as a means for changing power relations, empowering the disenfranchised, and advocating progressive social change. Lawyers' Ethics and the Pursuitof Social Justice broadens the discussion on legal ethics by first introducing the historical and theoretical background and then connecting it to real world issues while addressing lawyers' ethical obligations to work for social justice.

The reader features differing critical approaches and opens up new avenues of ethical debate. While the literature included is diverse and interdisciplinary, it shares a vision of legal ethical inquiry as a means for changing power relations, empowering the disenfranchised, and advocating progressive social change. Through a combination of provocative selections, lively writing, concrete examples of cases and social movements, and incisive editorial commentary, Lawyersa Ethics and the Pursuit of Social Justice defines the emergence of an exciting new field of critical legal ethics scholarship.

In his new study, Beyond Atheism, Beyond God, author Philip A. Stahl uses atheism as a rational stepping stone to arrive at an emergent conception of the universe, exposing features that might be described as transcendent.

He presents an impersonal approach to Being that is devoid of any specific religious overtones or affi liations. Each person becomes a quantum-based co-creator in his or her own right, according to physicist Henry Stapp. As such, we are able to thereby see ourselves and our humanity in a new light, as opposed to being merely reactive cogs in a vast mechanical-reductionist machine. Effectively, we emerge as much more than assemblies of molecules.

This volume, the fourth and final entry in Stahl's series on atheism, seeks to arrive at a transcendent concept of being that also surpasses absolutism and naive or dogmatic deity templates. It considers the development of a more realistic, cogent and effective ethics and morality less likely to be exploited by the power mongers or sacred source apologists, and it answers the question of whether God exists-though not in the way one would normally assume.

'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.

When and why is it right to kill? When and why is it wrong? Torbjoern Tannsjoe examines three theories on the ethics of killing in this book: deontology, a libertarian moral rights theory, and utilitarianism. The implications of each theory are worked out for different kinds of killing: trolley-cases, murder, capital punishment, suicide, assisted death, abortion, killing in war, and the killing of animals. These implications are confronted with our intuitions in relation to them, and our moral intuitions are examined in turn. Only those intuitions that survive an understanding of how we have come to hold them are seen as 'considered' intuitions. The idea is that the theory that can best explain the content of our considered intuitions gains inductive support from them. We must transcend our narrow cultural horizons and avoid certain cognitive mistakes in order to hold considered intuitions. In this volume, suitable for courses in ethics and applied ethics, Tannsjoe argues that in the final analysis utilitarianism can best account for, and explain, our considered intuitions about all these kinds of killing.

This interdisciplinary volume brings together specialists from different backgrounds to deliver expert views on the relationship between morality and emotion, putting a special emphasis on issues related to emotional shocks. One of the distinctive aspects of social existence today is our subjection to traumatic events on a global scale, and our subsequent embodiment of the emotional responses these events provoke. Covering various methodological angles, the contributors ensure careful and heterogeneous reflection on this delicate topic. With eleven original essays, the collection spans a wide variety of fields from philosophy and literary theory, to the visual arts, history, and psychology. The authors cover diverse themes, including philosophical approaches to political polarization; the impact of negative emotions such as anger on inter-relational balance; humour and politics; media and the idea of progress; photography and trauma discourse; democratic morality in modern Indian society; emotional olfactory experiences; phenomenological readings of spatial disorientation, and the significance of moral shocks. This timely volume offers crucial perspectives on contemporary questions relating to ethical behaviours, and the challenges of a globalized society on the verge of political, financial and emotional collapse.

According to Adam Smith, vanity is a vice that contains a promise: a vain person is much more likely than a person with low self-esteem to accomplish great things. Problematic as it may be from a moral perspective, vanity makes a person more likely to succeed in business, politics and other public pursuits. "The great secret of education," Smith writes, "is to direct vanity to proper objects:" this peculiar vice can serve as a stepping-stone to virtue. How can this transformation be accomplished and what might go wrong along the way? What exactly is vanity and how does it factor into our personal and professional lives, for better and for worse? This book brings Smith's Theory of Moral Sentiments into conversation with William Makepeace Thackeray's Vanity Fair to offer an analysis of vanity and the objects (proper and otherwise) to which it may be directed. Leading the way through the literary case study presented here is Becky Sharp, the ambitious and cunning protagonist of Thackeray's novel. Becky is joined by a number of other 19th Century literary heroines - drawn from the novels of Jane Austen, Charlotte Bronte and George Eliot - whose feminine (and feminist) perspectives complement Smith's astute observations and complicate his account of vanity. The fictional characters featured in this volume enrich and deepen our understanding of Smith's work and disclose parts of our own experience in a fresh way, revealing the dark and at times ridiculous aspects of life in Vanity Fair, today as in the past.

The Roman statesman and philosopher Seneca (4 BCE-65 CE) recorded his moral philosophy and reflections on life as a highly original kind of correspondence. Letters on Ethics includes vivid descriptions of town and country life in Nero's Italy, discussions of poetry and oratory, and philosophical training for Seneca's friend Lucilius. This volume, the first complete English translation in nearly a century, makes the Letters more accessible than ever before. Written as much for a general audience as for Lucilius, these engaging letters offer advice on how to deal with everything from nosy neighbors to sickness, pain, and death. Seneca uses the informal format of the letter to present the central ideas of Stoicism, for centuries the most influential philosophical system in the Mediterranean world. His lively and at times humorous expositions have made the Letters his most popular work and an enduring classic. Including an introduction and explanatory notes by Margaret Graver and A. A. Long, this authoritative edition will captivate a new generation of readers.

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.

An important aim behind the restructuring of Germany's and Europe's electricity systems is to reduce the environmental burden, especially with respect to greenhouse gas emissions, of the current systems. Emissions must be brought down to a level that is sustainable in the long run and consistent with greenhouse gas emission reduction goals. Meeting these goals will require a system (as best as current knowledge suggests) that will be able to cope simultaneously with the fundamental demands for economic efficiency, environmental sustainability and supply security. Making use of existing scenarios, this study sketches such a system. It focuses in particular on auxiliary systems such as energy storage methods and network extensions.
The study introduces technologies that can balance electricity in energy systems and that can serve as enabling technologies for the integration of large quantities of renewable energies in the power supply system. It begins with a discussion of normative aims for the future electricity system before continuing with a description of current policies and political developments and an overview of relevant existing energy system studies. These sections serve as background for the remainder of the study. They are followed by discussion and analysis of the growing demand for means to balance the fluctuations found in electricity generated in power systems with a high penetration of renewable energies, the potentials of diverse technologies, requirements for electrical networks, economic impacts and important legal issues. Finally, the main challenges to the achievement of developing balancing technologies and processes for renewable electricity-dominant systems are summarised and recommendations made.

Degradation, dehumanization, instrumentalization, humiliation, and nonrecognition - these concepts point to ways in which we understand human beings to be violated in their dignity. Violations of human dignity are brought about by concrete practices and conditions; some commonly acknowledged, such as torture and rape, and others more contested, such as poverty and exclusion. This volume collates reflections on such concepts and a range of practices, deepening our understanding of human dignity and its violation, bringing to the surface interrelationships and commonalities, and pointing to the values that are thereby shown to be in danger. In presenting a streamlined discussion from a negative perspective, complemented by conclusions for a positive account of human dignity, the book is at once a contribution to the body of literature on what dignity is and how it should be protected as well as constituting an alternative, fresh and focused perspective relevant to this significant recurring debate. As the concept of human dignity itself crosses disciplinary boundaries, this is mirrored in the unique range of perspectives brought by the book's European and American contributors - in philosophy and ethics, law, human rights, literature, cultural studies and interdisciplinary research. This volume will be of interest to social and moral philosophers, legal and human rights theorists, practitioners and students.

What is well-being? Is it a stable income, comfortable home, and time shared with family and friends? Is it clean drinking water and freedom from political oppression? Is it finding Aristotle's Golden Mean by living a life of reason and moderation? Scholars have sought to define well-being for centuries, teasing out nuances among Aristotle's writings and posing new theories of their own. With each major technological shift this question of well-being arises with new purpose, spurring scholars to re-examine the challenge of living the good life in light of significantly altered conditions. Social media comprise the latest technological shift, and in this book leading scholars in the philosophy and communication disciplines bring together their knowledge and expertise in an attempt to define what well-being means in this perpetually connected environment. From its blog prototype in the mid-to-late-2000s to its microblogging reality of today, users have been both invigorated and perplexed by social media's seemingly near-instant propagation. Platforms such as Facebook, Twitter, YouTube, Instagram, and LinkedIn have been hailed as everything from revolutionary to personally and societally destructive. In an exploration of the role social media play in affecting well-being, whether among individuals or society as a whole, this book offers something unique among academic tomes, an opening essay by an executive in the social media industry who shares his observations of the ways in which social communication conventions have changed since the introduction of social media. His essay is followed by an interdisciplinary academic exploration of the potential contributions and detractions of social media to well-being. Authors investigate social media's potential influence on friendship, and on individuals' physical, emotional, social, economic, and political needs. They consider the morality of online deception, how memes and the very structure of the internet inhibit rational social discourse, and how social media facilitate our living a very public life, whether through consent or coercion. Social media networks serve as gathering places for the exchange of information, inspiration, and support, but whether these exchanges are helpful or harmful to well-being is a question whose answer is necessary to living a good life.

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.

Restoring the historicity and plurality of archaeological ethics is a task to which this book is devoted; its emphasis on praxis mends the historical condition of ethics. In doing so, it shows that nowadays a multicultural (sometimes also called "public") ethic looms large in the discipline. By engaging communities "differently," archaeology has explicitly adopted an ethical outlook, purportedly striving to overcome its colonial ontology and metaphysics. In this new scenario, respect for other historical systems/worldviews and social accountability appear to be prominent. Being ethical in archaeological terms in the multicultural context has become mandatory, so much that most professional, international and national archaeological associations have ethical principles as guiding forces behind their openness towards social sectors traditionally ignored or marginalized by their practices. This powerful new ethics-its newness is based, to a large extent, in that it is the first time that archaeological ethics is explicitly stated, as if it didn't exist before-emanates from metropolitan centers, only to be adopted elsewhere. In this regard, it is worth probing the very nature of the dominant multicultural ethics in disciplinary practices because (a) it is at least suspicious that at the same time archaeology has tuned up with postmodern capitalist/market needs, and (b) the discipline (along with its ethical principles) is contested worldwide by grass-roots organizations and social movements. Can archaeology have socially committed ethical principles at the same time that it strengthens its relationship with the market and capitalism? Is this coincidence just merely haphazard or does it obey more structural rules? The papers in this book try to answer these two questions by examining praxis-based contexts in which archaeological ethics unfolds.

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."

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'.

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.

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.

This essay proposes that Hume s non-substantialist bundle account of minds is basically correct. The concept of a person is not a metaphysical notion but a forensic one, that of a being who enters into the moral and normative relations of civil society. A person is a bundle but it is also a structured bundle. Hume s metaphysics of relations is argued must be replaced by a more adequate one such as that of Russell, but beyond that Hume s account is essentially correct. In particular it is argued that it is one s character that constitutes one s identity; and that sympathy and the passions of pride and humility are central in forming and maintaining one s character and one s identity as a person. But also central is one s body: a person is an embodied consciousness: the notion that one s body is essential to one s identity is defended at length. Various concepts of mind and consciousness are examined - for example, neutral monism and intentionality - and also the concept of privacy and our inferences to other minds."

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.