The medieval Jewish philosophers Saadia Gaon, Bahya ibn Pakuda, and Moses Maimonides made significant contributions to moral philosophy in ways that remain relevant today.
Jonathan Jacobs explicates shared, general features of the thought of these thinkers and also highlights their distinctive contributions to understanding moral thought and moral life. The rationalism of these thinkers is a key to their views. They argued that seeking rational understanding of Torah's commandments and the created order is crucial to fulfilling the covenant with God, and that intellectual activity and ethical activity form a spiral of mutual reinforcement. In their view, rational comprehension and ethical action jointly constitute a life of holiness. Their insights are important in their own right and are also relevant to enduring issues in moral epistemology and moral psychology, resonating even in the contemporary context.
The central concerns of this study include (i) the relations between revelation and rational justification, (ii) the roles of intellectual virtue and ethical virtue in human perfection, (iii) the implications of theistic commitments for topics such as freedom of the will, the acquisition of virtues and vices, repentance, humility, and forgiveness, (iv) contrasts between medieval Jewish moral thought and the practical wisdom approach to moral philosophy and the natural law approach to it, and (v) the universality and objectivity of moral elements of Torah.

Plato often rejects hedonism, but in the Protagoras, Plato's Socrates seems to endorse hedonism. In this book, J. Clerk Shaw removes this apparent tension by arguing that the Protagoras as a whole actually reflects Plato's anti-hedonism. He shows that Plato places hedonism at the core of a complex of popular mistakes about value and especially about virtue: that injustice can be prudent, that wisdom is weak, that courage is the capacity to persevere through fear, and that virtue cannot be taught. The masses reproduce this system of values through shame and fear of punishment. The Protagoras and other dialogues depict sophists and orators who have internalized popular morality through shame, but who are also ashamed to state their views openly. Shaw's reading not only reconciles the Protagoras with Plato's other dialogues, but harmonizes it with them and even illuminates Plato's wider anti-hedonism.

This important new book examines Spinoza's moral and political philosophy. Specifically, it considers Spinoza's engagement with the themes of Stoicism and his significant contribution to the origins of the European Enlightenment. Firmin DeBrabander explores the problematic view of the relationship between ethics and politics that Spinoza apparently inherited from the Stoics and in so doing asks some important questions that contribute to a crucial contemporary debate. Does ethics provide any foundation for political theory and if so in what way? Likewise, does politics contribute anything essential to the life of virtue? And what is the political place and public role of the philosopher as a practitioner of ethics? In examining Spinoza's Ethics, his most important and widely-read work, and exploring the ways in which this work echoes Stoic themes regarding the public behaviour of the philosopher, the author seeks to answer these key questions and thus makes a fascinating contribution to the study of moral and political philosophy.

Margaret Gilbert offers an incisive new approach to a classic problem of political philosophy: when and why should I do what the laws of my country tell me to do? Beginning with carefully argued accounts of social groups in general and political societies in particular, the author argues that in central, standard senses of the relevant terms membership in a political society in and of itself obligates one to support that society's political institutions. The obligations in question are not moral requirements derived from general moral principles, as is often supposed, but a matter of one's participation in a special kind of commitment: joint commitment. An agreement is sufficient but not necessary to generate such a commitment. Gilbert uses the phrase 'plural subject' to refer to all of those who are jointly committed in some way. She therefore labels the theory offered in this book the plural subject theory of political obligation. The author concentrates on the exposition of this theory, carefully explaining how and in what sense joint commitments obligate. She also explores a classic theory of political obligation -- actual contract theory -- according to which one is obligated to conform to the laws of one's country because one agreed to do so. She offers a new interpretation of this theory in light of a theory of plural subject theory of agreements. She argues that actual contract theory has more merit than has been thought, though the more general plural subject theory is to be preferred. She compares and contrasts plural subject theory with identification theory, relationship theory, and the theory of fair play. She brings it to bear on some classic situations of crisis, and, in the concluding chapter, suggests a number of avenues for related empirical and moral inquiry. Clearly and compellingly written, A Theory of Political Obligation will be essential reading for political philosophers and theorists.

Most people intuitively understand the nature of morality; this tends to belie the fact that morality is more complex, controversial and interesting than generally appreciated. This book provides a comprehensive overview of morality from various disciplines and perspectives. These include ethics and evolution, moral psychology, morality and culture, morality and religion and morality and the law. A chapter on evil illustrates the vulnerability of morality. The book also provides a description and critique of various ethical theories, the difference between a moral obligation and a moral ideal and the views of venerable moral philosophers who argue over issues such as whether objective moral truth exists. A number of practical ethical dilemmas are discussed. The book is written in language accessible to the general reader and will be of interest to members of organizational, governmental, and professional ethics committees, students in ethics fellowships or ethics degree programs, philosophers, and others who want to learn more about morality.

This book proposes that technologies, similar to texts, novels and movies, 'tell stories' and thereby configure our lifeworld in the Digital Age. The impact of technologies on our lived experience is ever increasing: innovations in robotics challenge the nature of work, emerging biotechnologies impact our sense of self, and blockchain-based smart contracts profoundly transform interpersonal relations. In their exploration of the significance of these technologies, Reijers and Coeckelbergh build on the philosophical hermeneutics of Paul Ricouer to construct a new, narrative approach to the philosophy and ethics of technology. The authors take the reader on a journey: from a discussion of the philosophy of praxis, via a hermeneutic notion of technical practice that draws on MacIntyre, Heidegger and Ricoeur, through the virtue ethics of Vallor, and Ricoeur's ethical aim, to the eventual construction of a practice method which can guide ethics in research and innovation. In its creation of a compelling hermeneutic ethics of technology, the book offers a concrete framework for practitioners to incorporate ethics in everyday technical practice.

Long before it became fashionable to talk of climate change, drought and water shortages, the authors of this lucid and trenchant dialogue were warning that planet earth was heading for uninhabitability. They exchange viewpoints and insights that have matured over many years of thought, study and reflection. One of the authors is a Westerner--a man of many parts, both wartime resistance fighter and leading industrialist, who founded one of the first think tanks to address seriously the human prospects for global survival. The other represents the philosophical and ethical perspectives of the East--a Buddhist leader who has visited country after country, campaigning tirelessly for the abolition of nuclear weapons and war in all its forms. Engaging constructively and imaginatively with such seemingly intractable problems as population growth, the decline of natural resources, desertification, pollution and deforestation, Ikeda and Peccei show that many of these problems are interrelated. Only be addressing them as part of a web of complex but combined issues, and by working together for peace and justice, can human beings expect to find lasting solutions. The best prospect for the future lies in an ethical revolution whereby humanity can find a fresh understanding of itself in holistic connection with, rather than separation and alienation from, the planet itself.

Buddhism has played a significant role in the current global rise in religious nationalism and violence, but the violent aspects of Buddhist tradition have been neglected in the outpouring of academic analyses and case studies of this disturbing trend. This book offers eight essays examining the dark side of a tradition often regarded as the religion of peace. The authors note the conflict between the Buddhist norms of non-violence and the prohibition of the killing of sentient beings and acts of state violence supported by the Buddhist community (sangha), acts of civil violence in which monks participate, and Buddhist intersectarian violence. They consider contemporary and historical cases of Buddhist warfare from a wide range of traditions - Tibetan, Mongolian, Japanese, Chinese, Sri Lankan, and Thai - critically examining both Buddhist textual sources justifying violence and Buddhist actors currently engaged in violence. They draw not only on archival material but interviews with those living and involved in war zones around the world. The book enriches our understanding both of the complexities of the Buddhist tradition and of the violence that is found in virtually all of the world's religious traditions.

Selfhood and Sacrifice is an original exploration of the ideas of two major contemporary thinkers. O'Shea offers a novel interpretation of Girard's work that opens up his discourse on violence and the sacred into a fruitful engagement with both Taylor's philosophical anthropology and his philosophical history. In an age when religious violence and the role of practical reason in the secular sphere are continually juxtaposed, O'Shea offers new possibilities of responding to the problems of global crisis through the critical lenses of two of the most original and engaging thinkers writing on religion today.

Three decades of dizzying change in China's economy and society have left a tangible record of successes and failures. Less readily accessible but of no less consequence is the story, as illuminated in this book, of what China's reform has done to its people as moral and spiritual beings. Jiwei Ci examines the moral crisis in post-Mao China as a mirror of deep contradictions in the new self as well as in society. He seeks to show that lack of freedom, understood as the moral and political conditions for subjectivity under modern conditions of life, lies at the root of these contradictions, just as enhanced freedom offers the only appropriate escape from them. Rather than a ready-made answer, however, freedom is treated throughout as a pressing question in China's search for a better moral and political culture.

Everyone wants to be virtuous, but recent psychological investigations suggest that this may not be possible. Mark Alfano challenges this theory and asks, not whether character is empirically adequate, but what characters human beings could have and develop. Although psychology suggests that most people do not have robust character traits such as courage, honesty and open-mindedness, Alfano argues that we have reason to attribute these virtues to people because such attributions function as self-fulfilling prophecies - children become more studious if they are told that they are hard-working and adults become more generous if they are told that they are generous. He argues that we should think of virtue and character as social constructs: there is no such thing as virtue without social reinforcement. His original and provocative book will interest a wide range of readers in contemporary ethics, epistemology, moral psychology and empirically informed philosophy.

Intelligent Virtue presents a distinctive new account of virtue and happiness as central ethical ideas. Annas argues that exercising a virtue involves practical reasoning of a kind which can illuminatingly be compared to the kind of reasoning we find in someone exercising a practical skill. Rather than asking at the start how virtues relate to rules, principles, maximizing, or a final end, we should look at the way in which the acquisition and exercise of virtue can be seen to be in many ways like the acquisition and exercise of more mundane activities, such as farming, building or playing the piano. This helps us to see virtue as part of an agent's happiness or flourishing, and as constituting (wholly, or in part) that happiness. We are offered a better understanding of the relation between virtue as an ideal and virtue in everyday life, and the relation between being virtuous and doing the right thing.

The concept of causation is fundamental to ascribing moral and legal responsibility for events. Yet the relationship between causation and responsibility remains unclear. What precisely is the connection between the concept of causation used in attributing responsibility and the accounts of causal relations offered in the philosophy of science and metaphysics? How much of what we call causal responsibility is in truth defined by non-causal factors? This book argues that much of the legal doctrine on these questions is confused and incoherent, and offers the first comprehensive attempt since Hart and Honore to clarify the philosophical background to the legal and moral debates.
The book first sets out the place of causation in criminal and tort law and then outlines the metaphysics presupposed by the legal doctrine. It then analyses the best theoretical accounts of causation in the philosophy of science and metaphysics, and using these accounts criticizes many of the core legal concepts surrounding causation - such as intervening causation, forseeability of harm and complicity. It considers and rejects the radical proposals to eliminate the notion of causation from law by using risk analysis to attribute responsibility. The result of the analysis is a powerful argument for revising our understanding of the role played by causation in the attribution of legal and moral responsibility.

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Questioning Ayn Rand: Subjectivity, Political Economy, and the Arts offers a sustained academic critique of Ayn Rand's works and her wider Objectivist philosophy. While Rand's texts are often dismissed out of hand by those hostile to the ideology promoted within them, these essays argue instead that they need to be taken seriously and analysed in detail. Rand's influential worldview does not tolerate uncertainty, relying as it does upon a notion of truth untroubled by doubt. In contrast, the contributors to this volume argue that any progressive response to Rand should resist the dubious comforts of a position of ethical or aesthetic purity, even as they challenge the reductive individualistic ideology promoted within her writing. Drawing on a range of sources and approaches from Psychoanalysis to The Gold Standard and from Hannah Arendt to Spiderman, these essays consider Rand's works in the context of wider political, economic, and philosophical debates.