I is perhaps the most important and the least understood of our everyday expressions. This is a constant source of philosophical confusion. Max de Gaynesford offers a remedy: he explains what this expression means, its logical form and its inferential role. He thereby shows the way to an understanding of how we express first-personal thinking. He dissolves various myths about how I refers, to the effect that it is a pure indexical. His central claim is that the key to understanding I is that it is the same kind of expression as the other singular personal pronouns, you and he/she: a deictic term, whose reference depends on making an individual salient. He addresses epistemological questions as well as semantic questions, and shows how they interrelate. The book thus not only resolves a key issue in philosophy of language, but promises to be of great use to people working on problems in other areas of philosophy.

Contemporary Cosmopolitanism is the first, much-needed, introduction to contemporary political cosmopolitanism. Although it has its roots in classical philosophy and politics, Cosmopolitanism has undergone a major revival in the last forty years, stirring far-reaching and intense international debates. Cosmopolitanism is a way of thought and life which entails an identification of the individual with the whole humankind, and implies a moral obligation to promote social and political justice at the global level. Contemporary cosmopolitanism reflects a global state that is already in itself highly cosmopolitan, and represents an attempt to solve the new problems raised by this situation, to reappraise a number of traditional conceptual categories in the light of changes having already occurred or that are still taking place, to develop new ones, as well as to encourage and guide political-institutional reform projects. Taraborrelli provides clear descriptions of the three main forms of contemporary cosmopolitanism - moral, political-legal and cultural - described through the thought of various figures representative of the more significant approaches: Appiah, Archibugi, Beitz, Benhabib, Bhabha, Held, Kaldor, Nussbaum, Pogge, Sousa Santos. This book provides a sound and comprehensive basis for the study of cosmopolitanism, ideal as a starting point for the discussion of issues of widespread interest such as human rights, global justice, migration, multiculturalism.

In the aftermath of the terrorist attacks of September 11, 2001, the philosophy of John Stuart Mill has never been more relevant. Can we reconcile individual liberty with the demands of the common good? Mill's central concern was to modify the Utilitarian ethical theory of Jeremy Bentham and his father, James Mill, in a manner that would safeguard human rights. However, many philosophers - most notably John Rawls - have argued that Mill's attempt was either inconsistent or incoherent. This new reading of Mill defends him against these charges, and shows the value of his approach to the world we live in today. John Fitzpatrick argues that, properly understood, Mill's liberal utilitarianism can indeed support a system of rights rich enough to guarantee individual liberty. Combining fresh interpretations of Mill's writings on ethics, politics, and political economy with the historical Mill that can found in his autobiography, the book will be of substantial interest to a wide audience.

This book inquires into the question: How to think about ethics in a technological world? This question has three facets: technological advance poses new challenges for ethics, traditional ethics may become poorly applicable in a technological world, and the progress in science and technology has undermined ethical thinking itself. A thematic treatment of these three dimensions of the problematic is followed by an analysis of three central approaches to the questions framed. These are Hans Jonas' ethics of responsibility, Albert Borgmann's phenomenological analysis of everyday life in a technological civilization, and Larry Hickman's pragmatist philosophy of technology. The inquiry concludes with a sketch of future directions for ethics of technology. This includes assessing the roles of applied ethics, science and technology studies (STS), and philosophy of technology in ethics of technology. While the author agrees on the need for an interdisciplinary dialogue between these three traditions, he argues for the primacy of philosophy of technology in thinking about ethics in technology. Furthermore, the centrality of "mid-level ethics" is elaborated on in the conclusion. Here mid-level refers to ethically pregnant phenomena in the realm between instantaneous choices by an individual (micro level), and questions about fundamental principles of justice and societal goods (macro level). Mid-level thus concerns, for instance, habits, practices, and communal institutions.

This book conducts a critical investigation into everyday intercultural recognition and misrecognition in the domain of paid work, utilising social philosopher Axel Honneth's recognition theory as its theoretical foundation. In so doing, it also reveals the sophistication and productivity of Honneth's recognition model for multiculturalism scholarship. Honneth and Everyday Intercultural (Mis)Recognition is concerned with the redress of intercultural related injustice and, more widely, the effective integration of ethically and culturally diverse societies. Bona Anna analyses the everyday experiences of cross-cultural misrecognition in a distinctive ethno-cultural group, including social norms that have been marginalised in the contexts of employment. In this endeavour, she deploys key constructs from Honneth's theory to argue for individual and social integration to be conceptualised as a process of inclusion through stables forms of recognition, rather than as a process of inclusion through forms of group representation and participation. This book will appeal to students and academics of multiculturalism interested in learning more about the usefulness of Honneth's recognition theory in intercultural inquiry, including the ways in which it can circumvent some of the impasses of classical multiculturalism.

The current development of biomedical ethics is a source of radical critique not only in the clinic, but also in the classroom. This volume argues that today's moral education is too abstract to be effective and would benefit from the adoption of the practical approach which is typical of biomedical ethics--thinking with cases. In presenting this approach, Radest explores various issues of moral epistemology and advocates the urgency of realism and decision in ethics. The use of a rich and complex literature drawn from biomedical ethics, pedagogy, and philosophy serves to stimulate the reader to think through the moral complexity and ambivalence of modern experience.

Healthcare in the U.S. faces two interpenetrating certainties. First, with over 66 racial and ethnic groupings, our "American Mosaic" of worldviews and values unavoidably generates clashes in hospitals and clinics. Second, our public increasingly mistrusts our healthcare system and delivery. One certainty fuels the other. Conflicts in the clinical encounter, particularly with patients from other cultures, often challenge dominant assumptions of morally appropriate principles and behavior. In turn, lack of understanding, misinterpretation, stereotyping, and outright discrimination result in poor health outcomes, compounding further mistrust. To address these cultural fault lines, healthcare institutions have initiated efforts to ensure "cultural competence." Yet, these efforts become institutional window-dressing without tackling deeper issues, issues having to do with attitudes, understanding, and, most importantly, ways we communicate with patients. These deeper issues reflect a fundamental, original fault line: the ever-widening gap between serving our own interests while disregarding the concerns of more vulnerable patients, those on the margins, those Others who remain disenfranchised because they are Other. This book examines this and how we must become the voice for these Others whose vulnerability and suffering are palpable. The author argues that, as a vital and necessary condition for cultural competency, we must learn to cultivate the virtue of Presence - of genuinely being there with our patients. Cultural competency is less a matter of acquiring knowledge of other cultures. Cultural competency demands as a prerequisite for all patients, not just for those who seem different, genuine embodied Presence. Genuine, interpersonal, embodied presence is especially crucial in our screen-centric and Facebook world where interaction is mediated through technologies rather than through authentic face-to-face engagement. This is sadly apparent in healthcare, where we have replaced interpersonal care with technological intervention. Indeed, we are all potential patients. When we become ill, we too will most likely assume roles of vulnerability. We too may feel as invisible as those on the margins. These are not armchair reflections. Brannigan's incisive analysis comes from his scholarship in healthcare and intercultural ethics, along with his longstanding clinical experience in numerous healthcare settings with patients, their families, and healthcare professionals.

"The Compleat Angler" by Isaak Walton is quirky and eccentric enough to be a 21st century book, but full of wit, wisdom, quotes, songs. It is loved as much for its angling lore as for its spiritual insights.

The decline of the Roman Empire gave rise to two problems, which combined to form one of the most perplexing philosophical questions of late antiquity. On the one hand, Rome found itself under constant military threat as various tribes from the north an east encroached along its borders to fill the power vacuum left by the receding Empire. On the other hand, adherents to the Empire's new official faith - Christianity - found themselves without clear guidance as to what military roles their faith would permit. The death of the apostles has left Christians without ongoing revelatory guidance, and the New Testament writings alone were not definitive on the subject. The question thus became: 'Can a Christian answer the Empire's call to military duty and still have a clear conscience before God?' Fifth-century philosopher St Augustine of Hippo sought to provide an answer to the question. His approach formed the foundation of the 'just war' tradition, which has has enormous influence upon moral-philosophical thought on military issues in the West ever since.This major new study identifies Augustine's fundamental premises, reconstructs his judt-war theory, and critically evaluates the reconstructed theory in light of the historical context and neo-Platonic and Christian philosophical considerations. John Mark Mattox PhD is a Lieutenant Colonel in the United States Army. He has lectured and published widely on military ethics, and has taught at the United States Militar Academy, West Point, the University of Maryland in Europe and the NATO School, Oberammergau, Germany.

This book offers a new and compelling account of distributive justice and its relation to choice. Unlike luck egalitarians, who treat unchosen differences in people's circumstances as sources of unjust inequality to be overcome, Sher views such differences as pervasive and unavoidable features of the human situation. Appealing to an original account of what makes us moral equals, he argues that our interest in successfully negotiating life's ever-shifting contingencies is more basic than our interest in achieving any more specific goals. He argues, also, that the state's obligation to promote this interest supports a principled version of the view that what matters about resources, opportunity, and other secondary goods is only that each person have enough. The book opens up a variety of new questions, and offers a distinctive new perspective for scholars of political theory and political philosophy, and for those interested in distributive justice and luck egalitarianism.

The entire work is composed in the form of aphorisms and consists of 930 numbered sections divided into ten chapters.

A hugely topical collection of essays from a cross-disciplinary group of leading academics focussing on the implications for an understanding of human identity in light of the current possibilities in medical science. The book brings together an international body of medical experts alongside philosophers, sociologists, theologians and ethicists in order to discuss these vital issues.

The ensuing discussion will allow public debate to be more informed about the actual possibilities inherent in medical science, alongside a sophisticated treatment of ethical and theological issues. The result is a focused collection of essays that raises new and challenging questions.

THE SUNDAY TIMES BESTSELLER 'Unapologetically optimistic and bracingly realistic, this is the most inspiring book on ‘ethical living’ I’ve ever read.' Oliver Burkeman, Guardian ‘A monumental event.' Rutger Bregman, author of Humankind ‘A book of great daring, clarity, insight and imagination. To be simultaneously so realistic and so optimistic, and always so damn readable… well that is a miracle for which he should be greatly applauded.’ Stephen Fry In What We Owe The Future, philosopher William MacAskill persuasively argues for longtermism, the idea that positively influencing the distant future is a moral priority of our time. It isn’t enough to mitigate climate change or avert the next pandemic. We must ensure that civilization would rebound if it collapsed; cultivate value pluralism; and prepare for a planet where the most sophisticated beings are digital and not human. The challenges we face are enormous. But so is the influence we have. 

The two decades since the Watergate scandal have seen an unprecedented focus on ethics in government. The public integrity scandals of the Clinton administration have, once again, focused national attention on ethics in Washington. This work addresses this very topical subject and the authors come to some unusual conclusions. Tracing the origins of the modern public integrity war back to the very birth of the nation, the authors explain how conservatives and progressives have used allegations of unethical conduct in an effort to persuade the American public to accept their respective visions for American society. A cynical public, anesthetized to the distinction between actual wrongdoing and partisan attack, follows ideology and self-interest rather than character, allowing politicians to get away with even the most egregious conduct.

In the fields of metaphysics and epistemology, ethics and political thought, idealism can generate controversy and disagreement. This title is part of the "Idealism" series, which finds in idealism new features of interest and a perspective which is germane to our own philosophical concerns. This text is a collection of essays analyzing the impact of the thought of F.H. Bradley (1846-1924) on philosophy throughout the English-speaking world. Bradley's complex version of absolute idealism plays a key role not only in idealist philosophy, politics and ethics, but also in the development of modern logic, of analytical philosophy, and of pragmatism, as well as in the thinking of figures such as R.G. Collingwood and A.N. Whitehead. The work of a group of Canadian philosophers writing from widely different standpoints, the essays in this volume define both the nature and scale of Bradley's influence and continuing significance in large areas of debate in 20th-century philosophy. Topics covered include: the history of idealism in the 20th century; Bradley's relation to figures such as Bernard Bosanquet, C.A. Campbell, Brand Blanshard, John Watson, John Dewey, R.G. Collingwood, and A.N. Whitehead; Bradley's influence on 20th-century empiricism, modern logic, and analytical philosophy; and his significance for contemporary debates in epistemology and ethics.

In contemporary political philosophy, there is much debate over how to maintain a public order in pluralistic democracies in which citizens hold radically different religious views. The Political Problem of Religious Pluralism deals with this theoretically and practically difficult issue by examining three of the most influential figures of religious pluralism theory: John Rawls, Jacques Maritain, and Alasdair MacIntyre. Drawing on a diverse number of sources, Kozinski addresses the flaws in each philosopher's views and shows that the only philosophically defensible end of any overlapping consensus political order must be the eradication of the ideological pluralism that makes it necessary. In other words, a pluralistic society should have as its primary political aim to create the political conditions for the communal discovery and political establishment of that unifying tradition within which political justice can most effectively be obtained. Kozinski's analysis, though exhaustive and rigorous, still remains accessible and engaging, even for a reader unversed in the works of Rawls, Maritain, and MacIntyre. Interdisciplinary and multi-thematic in nature, it will appeal to anyone interested in the intersection of religion, politics, and culture.

First published in 1973, this book presents a systematic treatment of the conceptual framework as well as the practical problems of measurement of inequality. Alternative approaches are evaluated in terms of their philosophical assumptions, economic content, and statistical requirements. In a new introduction, Amartya Sen, jointly with James Foster, critically surveys the literature that followed the publication of this book, and also evaluates the main analytical issues in the appraisal of economic inequality and poverty.

This book is open access under a CC BY 4.0 license. This book explores the social history of the anti-vivisection movement in Britain from its nineteenth-century beginnings until the 1960s. It discusses the ethical principles that inspired the movement and the socio-political background that explains its rise and fall. Opposition to vivisection began when medical practitioners complained it was contrary to the compassionate ethos of their profession. Christian anti-cruelty organizations took up the cause out of concern that callousness among the professional classes would have a demoralizing effect on the rest of society. As the nineteenth century drew to a close, the influence of transcendentalism, Eastern religions and the spiritual revival led new age social reformers to champion a more holistic approach to science, and dismiss reliance on vivisection as a materialistic oversimplification. In response, scientists claimed it was necessary to remain objective and unemotional in order to perform the experiments necessary for medical progress.