Information Security and Ethics: Social and Organizational Issues brings together examples of the latest research from a number of international scholars addressing a wide range of issues significant to this important and growing field of study. These issues are relevant to the wider society, as well as to the individual, citizen, educator, student and industry professional. With individual chapters focusing on areas including web accessibility; the digital divide; youth protection and surveillance; Information security; education; ethics in the Information professions and Internet voting; this book provides an invaluable resource for students, scholars and professionals currently working in information Technology related areas.

Several presidents have created bioethics councils to advise their administrations on the importance, meaning and possible implementation or regulation of rapidly developing biomedical technologies. From 2001 to 2005, the President's Council on Bioethics, created by President George W. Bush, was under the leadership of Leon Kass. The Kass Council, as it was known, undertook what Adam Briggle describes as a more rich understanding of its task than that of previous councils. The council sought to understand what it means to advance human flourishing at the intersection of philosophy, politics, science, and technology within a democratic society. Briggle's survey of the history of U.S. public bioethics and advisory bioethics commissions, followed by an analysis of what constitutes a "rich" bioethics, forms the first part of the book. The second part treats the Kass Council as a case study of a federal institution that offered public, ethical advice within a highly polarized context, with the attendant charges of inappropriate politicization and policy irrelevance. The conclusion synthesizes the author's findings into a story about the possible relationships between philosophy and policy making. A Rich Bioethics: Public Policy, Biotechnology, and the Kass Council will attract students and scholars in bioethics and the fields of science, technology, and society, as well as those interested in the ethical and political dilemmas raised by modern science.

Nietzsche's famous attack upon established Christianity and religion is brought to the reader in this superb hardcover edition of The Antichrist, introduced and translated by H.L. Mencken. The incendiary tone throughout The Antichrist separates it from most other well-regarded philosophical texts; even in comparison to Nietzsche's earlier works, the tone of indignation and conviction behind each argument made is evident. There is little lofty ponderousness; the book presents its arguments and points at a blistering pace, placing itself among the most accessible and comprehensive works of philosophy. The Antichrist comprises a total of sixty-two short chapters, each with distinct philosophical arguments or angle upon the targets of Christianity, organised religion, and those who masquerade as faithful but are in actuality anything but. Pointedly opposed to notions of Christian morality and virtue, Nietzsche vehemently sets out a case for the faith's redundancy and lack of necessity in human life.

This book provides an ethical framework for understanding the good and how we can experience it in increasing measure. In Part 1, Kevin Kinghorn offers a formal analysis of the meaning of the term "good," the nature of goodness, and why we are motivated to pursue it. Setting this analysis within a larger ethical framework, Kinghorn proposes a way of understanding where noninstrumental value lies, the source of normativity, and the relationship between the good and the right. Kinghorn defends a welfarist conception of the good along with the view that mental states alone directly affect a person's well-being. He endorses a Humean account of motivation-in which desires alone motivate us, not moral beliefs-to explain the source of the normative pressure we feel to do the good and the right. Turning to the place of objectivity within ethics, he concludes that the concept of "objective wrongness" is a misguided one, although a robust account of "objective goodness" is still possible. In Part 2, Kinghorn shifts to a substantive, Christian account of what the good life consists in as well as how we can achieve it. Hume's emphasis of desire over reason is not challenged but rather endorsed as a way of understanding both the human capacity for choice and the means by which God prompts us to pursue relationships of benevolence, in which our ultimate flourishing consists.