Modern biomedical technologies managed to revolutionise the End-of-Life Care (EoLC) in many aspects. The dying process can now be "engineered" by managing the accompanying physical symptoms or by "prolonging/hastening" death itself. Such interventions questioned and problematised long-established understandings of key moral concepts, such as good life, quality of life, pain, suffering, good death, appropriate death, dying well, etc. This volume examines how multifaceted EoLC moral questions can be addressed from interdisciplinary perspectives within the Islamic tradition. Contributors Amir Abbas Alizamani, Beate Anam, Hamed Arezaei, Asma Asadi, Pieter Coppens, Hans Daiber, Khalid Elzamzamy, Mohammed Ghaly, Hadil Lababidi, Shahaboddin Mahdavi, Aasim Padela, Rafaqat Rashid and Ayman Shabana. . " " . : . . .

Assuming that people want to be happy, can we show that they cannot be happy without being ethical, and that all rational people therefore should be able to see that it is in their own best interest to be ethical? Is it irrational to reject ethics? Aristotle thought so, claims Anna Lannstroem; but, she adds, he also thought that there was no way to prove it to a skeptic or an immoral person. Lannstroem probes Aristotle's view that desire is crucial to decision making and to the formation of moral habits, pinpointing the "love of the fine" as the starting point of any argument for ethics. Those who love the fine can be persuaded that ethics is a crucial part of our happiness. However, as Lannstroem explains, the immoral person does not share this love, and therefore Aristotle denied that any argument would convince the immoral person to become good. Lannstroem maintains that Aristotle's Ethics speaks not just to ancient Greeks but to all those who already love the fine, aiming to help them improve their self-understanding and encouraging them to become better human beings. As a consequence, Aristotelian ethics remain viable today. Written in accessible and lucid prose, Loving the Fine contributes to the renewed interest in Aristotle's moral philosophy and will be of interest to students of virtue ethics and the history of philosophy.

Who has access, and who is denied access, to food, and why? What are the consequences of food insecurity? What would it take for the food system to be just? Just Food: Philosophy, Justice and Food presents thirteen new philosophical essays that explore the causes and consequences of the inequities of our contemporary food system. It examines why 842 million people globally are unable to meet their dietary needs, and why food insecurity is not simply a matter of insufficient supply. The book looks at how food insecurity tracks other social injustices, covering topics such as race, gender and property, as well as food sovereignty, food deserts, and locavorism. The essays in this volume make an important and timely contribution to the wider philosophical debate around food distribution and justice.

Jonas Olson presents a critical survey of moral error theory, the view that there are no moral facts and so all moral claims are false. In Part I (History), he explores the historical context of the debate, and discusses the moral error theories of David Hume and of some more or less influential twentieth century philosophers, including Axel Hagerstroem, Bertrand Russell, Ludwig Wittgenstein, and Richard Robinson. He argues that the early cases for moral error theory are suggestive but that they would have been stronger had they included something like J. L. Mackie's arguments that moral properties and facts are metaphysically queer. Part II (Critique) focuses on these arguments. Olson identifies four queerness arguments, concerning supervenience, knowledge, motivation, and irreducible normativity, and goes on to establish that while the first three are not compelling, the fourth has considerable force, especially when combined with debunking explanations of why we tend to believe that there are moral properties and facts when in fact there are none. One conclusion of Part II is that a plausible error theory takes the form of an error theory about irreducible normativity. In Part III (Defence), Olson considers challenges according to which that kind of error theory has problematic ramifications regarding hypothetical reasons, epistemic reasons, and deliberation. He ends his discussion with a consideration of the implications of moral error theory for ordinary moral thought and talk, and for normative theorizing.

While large bodies of scholarship exist on the plays of Shakespeare and the philosophy of Heidegger, this book is the first to read these two influential figures alongside one another, and to reveal how they can help us develop a creative and contemplative sense of ethics, or an 'ethical imagination'. Following the increased interest in reading Shakespeare philosophically, it seems only fitting that an encounter take place between the English language's most prominent poet and the philosopher widely considered to be central to continental philosophy. Interpreting the plays of Shakespeare through the writings of Heidegger and vice versa, each chapter pairs a select play with a select work of philosophy. In these pairings the themes, events, and arguments of each work are first carefully unpacked, and then key passages and concepts are taken up and read against and through one another. As these hermeneutic engagements and cross-readings unfold we find that the words and deeds of Shakespeare's characters uniquely illuminate, and are uniquely illuminated by, Heidegger's phenomenological analyses of being, language, and art.

From the perspectives of positive psychology and positive communication, superheroes are often depicted as possessing virtues and serving as inspirational exemplars. However, many of the virtues enumerated as characterizing the superhero (e.g., courage, teamwork, creativity) could just as easily be applied to heroes of other genres. To understand what is unique to the superhero genre, How Superheroes Model Community: Philosophically, Communicatively, Relationally looks not only to the virtues that animate them, but also to the underlying moral framework that gives meaning to those virtues. The key to understanding their character is that often they save strangers, and they do so in the public sphere. The superhero's moral framework, therefore, must encompass both the motivation to act to benefit others rather than themselves (especially people to whom they have no relational obligation) and to preserve the public sphere against those who would disrupt it. Given such a framework, Nathan Miczo argues that superheroes are not, and could not, be loners. They constantly form team-ups, super teams, alliances, partnerships, take on mentorship roles, and create sidekicks. Social constructionist approaches in the communication field argue that communication, in part, works to shape and create our social reality. Through this lens, Miczo proposes that superheroes maintain themselves as a community through the communicative practices they engage in.

iLowerSecondary Global Citizenship Workbooks provide structured, yet flexible, support for schools teaching Global Citizenship in the Lower Secondary Years. Written specifically to work alongside iLowerSecondary, the Workbooks additionally provide an effective standalone resource for any school or student wanting to explore this fascinating subject. Key features: * An introduction to the week's teaching which explains what students will be learning, plus objectives and key vocabulary * An activity for every day of the week, designed for students to practise and reinforce their skills and knowledge * Written and developed by subject experts * Aligned to the iLowerSecondary Global Citizenship curriculum and progression, the Workbooks provide explicit progression towards Pearson Edexcel International GCSE Global Citizenship

In this important and original interdisciplinary work, well-known environmental philosopher Eric Katz explores technology's role in dominating both nature and humanity. He argues that technology dominates, and hence destroys, the natural world; it dominates, and hence destroys, critical aspects of human life and society. Technology causes an estrangement from nature, and thus a loss of meaning in human life. As a result, humans lose the power to make moral and social choices; they lose the power to control their lives. Katz's argument innovatively connects two distinct areas of thought: the fundamental goal of the Holocaust, including Nazi environmental policy, to heal the degenerate elements of society; and the plan to heal degraded natural systems that informs the contemporary environmental policy of 'ecological restoration'. In both arenas of 'healing,' Katz argues that technological forces drive action, while domination emerges as the prevailing ideology. Katz's work is a plea for the development of a technology that does not dominate and destroy but instead promotes autonomy and freedom.Anne Frank, a victim of Nazi ideology and action, saw the titular tree behind her secret annex as a symbol of freedom and moral goodness. In Katz's argument, the tree represents a free and autonomous nature, resistant to human control and domination. Anne Frank's Tree is rooted in an empirical approach to philosophy, seating complex ethical ideas in an accessible and powerful narrative of historical fact and deeply personal lived experience.

In Morality and Ethics of War, which includes a foreword by Major General Susan Coyle, ethicist Deane-Peter Baker goes beyond existing treatments of military ethics to address a fundamental problem: the yawning gap between the diverse moral frameworks defining personal identity on the one hand, and the professional military ethic on the other. Baker argues that overcoming this chasm is essential to minimising the ethical risks that can lead to operational and strategic failure for military forces engaged in today's complex conflict environment. He contends that spanning the gap is vital in preventing moral injury from befalling the nation's uniformed servants. Drawing on a revised account of what he calls 'the Just War Continuum', Baker develops a bridging framework that combines conceptual clarity and rigour with insights from cutting edge psychological research and creates a practical means for military leaders to negotiate the moral chasm in military affairs.