This book presents an alternative theory of globalization that derives not from the dominant perspective of the West, from which this process emerged, but from the critical vantage point of the Third World, which has borne the heaviest burdens of globalization. It offers a critical and uniquely first-hand perspective that is lacking not only from the apologists of Western hegemony, but from most scholars writing against this hegemony from within the globalizing world. Renowned throughout Latin America and parts of Europe, the author, Brazilian geographer Milton Santos, has long been for the most part inaccessible to the English-speaking world. Only one of his books, The Shared Space: The Two Circuits of the Urban Economy in Underdeveloped Countries, published in 1975, has been translated into English; nevertheless, the works of Santos's most important phase, from the 1980s until his death in 2001, have remained unavailable to English readers. With the translation of Toward an Other Globalization, one of the last works published in Santos's lifetime, this situation has finally been rectified. In this book, Santos argues that we must consider globalization in three different senses: globalization as a fable (the world as globalizing agents make us believe), as perversity (the world as it is presently, in the throes of globalization), and as possibility (the world as it could be). What emerges from the analysis of these three senses is an alternative theory of globalization rooted in the perspective of the so-called Global South. Santos concludes his text with a message that is optimistic, but in no way nai ve. What he offers instead is a revolutionary optimism and, indeed, an other globalization.

Rarely discussed in courses on ethics is the topic of excuses, but in McDowell's view, excuses offer the most illuminating way to understand the true nature of ethical problems in the professions. He looks at excuses that professionals give when accused of acting unethically, and asks, when are they valid and when not? Problems of professional ethics are really problems of compliance, he argues, not ignorance of expectations. The study of excuses can help us understand what these problems are and offer insights into ways to solve them. Banks maintains too that our ethical expectations may need overhauling, given substantial changes that have occurred in how professionals do their work today. They can be easily persuaded that what they are doing is not unethical; it depends on the excuses they give themselves as well as others. Professionals know what's expected of them, but social and economic pressures make compliance difficult. Professionals in all fields, who struggle to be both successful and ethical, will find the book challenging, provocative, and yet sympathetic and reassuring too. It will also be an important resource for graduate students in courses exploring the relationship between business and ethics.

Excuses may be ways of avoiding professional responsibility, says McDowell, but they may also be the way in which general ethical principles are adapted to particular contexts. They may also indicate that ethical codes need to be reformulated to adapt to changes in how professional services are delivered. Specialization, urbanization and the systematic breakdown in community relationships, the globalization of the economy, system, and market pressures for success--for all these reasons, professionals today face problems much different from those faced by their counterparts earlier in the century. Excuses also raise the problem of whether any system of voluntary compliance, like professional ethics, can function when the decision on whether an excuse is valid or invalid rests with the actor, who can rationalize almost any self-interested action he or she might take. McDowell explores these issues and others in a fresh, readable style, with numerous anecdotal examples, and with evidence from many sources that the crisis is real and demands quick but lasting remedies.

Philosopher David Hume was considered to one of the most important figures in the age of Scottish enlightenment. "A Treatise of Human Nature" broke new ground by attempting to base philosophy on human nature, making it one of the most important texts in Western Philosophy. Human passions and the ability to distinguish between virtue and vice are elucidated in the text. In "An Enquiry Concerning Human Understanding" Hume discusses the weaknesses that humans have in their abilities to understand the world around them. This book is often a textbook for Philosophy Courses. "An Enquiry Concerning the Principles of Morals" is an elegant enquiry into ethical theory, explained clearly and comprehensively. In Hume's "Dialogues Concerning Natural Religion" he explores the very idea of God, the possibility of his existence, and his alleged nature as a good, perfect, omniscient, omnipotent Supreme Being.

The evolution of modern capitalist society is increasingly being marked by an undeniable and consistent tension between pure economic and ethical ways of valuing and acting. This book is a collaborative and cross-disciplinary contribution that challenges the assumptions of capitalist business and society. It ultimately reflects on how to restore benevolence, collaboration, wisdom and various forms of virtuous deliberation amongst all those who take part in the common good, drawing inspiration from European history and continental philosophical traditions on virtue. Editors Kleio Akrivou and Alejo Jose G. Sison unite well-known academics who examine new ways of understanding the relations between social classes, organizations, groups and the role of actors-persons. They propose ways to restore virtue in our economy-society-person relations with the purpose of overcoming the current challenges of capitalism which more often than not sacrifice happiness and broader, sustained prosperity for the achievement of short-term efficiency. This book also explores a moral psychology that underpins normative virtue ethics theory, and seeks a deeper understanding on how the concept of prudence and the distinct forms of rational excellence have evolved since Aristotle and the co-evolution of Western-Aristotelian and Eastern virtue ethics traditions. This interdisciplinary book will be of interest to business ethics scholars, organizational behaviour academics, organizational sociologists, qualitative research scholars and economic historians. Policy-makers who are interested in improving collaborative frameworks and cross-institutional collaboration policies will also find value in this book. Contributors include: A. Adewale, K. Akrivou, H. Alford, L. Arch, V. Barnes, R. Beadle, O. Bolade-Ogunfodun, M. Casson, A. Dobie, A. Gonzalez Enciso, D. Koehn, M. Hanssen, B.M. McCall, G. Moore, L. Newton, J.V. Oron, G.R. Scalzo, A.J.G. Sison

In this authoritative discussion of the philosophy of Plato and Aristotle, A. W. Price considers four related areas: eudaimonia, or living and acting well, as the ultimate end of action; virtues of character in relation to the emotions, and to one another; practical reasoning, especially from an end to ways or means; and acrasia, or action that is contrary to the agent's own judgement of what is best. The focal concept is that of eudaimonia, which both Plato and Aristotle view as an abstract goal that is valuable enough to motivate action. Virtue has a double role to play in making its achievement possible, both in proposing subordinate ends apt to the context, and in protecting the agent against temptations to discard them too easily. For both purposes, Price suggests that virtues need to form a unity--but one that can be conceived in various ways. Among the tasks of deliberation is to work out how, and whether, to pursue some putative end in context. Aristotle returns to early Plato in finding it problematic that one should consciously sacrifice acting well to some incidental attraction; Plato later finds this possible by postulating schism within the soul. Price maintains that it is their emphasis upon the centrality of action within human life that makes the reflections of these ancient philosophers perennially relevant.

This book is about normativity and reasons. By the end, however, the subject becomes the relation between self, thought, and world. If we understand normativity, we are on the road to understanding this relation.
John Skorupski argues that all normative properties are reducible to reason relations, so that the sole normative ingredient in any normative concept is the concept of a reason. This is a concept fundamental to all thought. It is pervasive (actions, beliefs, and sentiments all fall within its range), primitive (all other normative concepts are reducible to it), and constitutive of the idea of thought itself. Thinking is sensitivity to reasons. Thought in the full sense of autonomous cognition is possible only for a being sensitive to reasons and capable of deliberating about them.
In Part II of the book Skorupski examines epistemic reasons, and shows that aprioricity, necessity, evidence, and probability, which may not seem to be normative at all, are in fact normative concepts analysable in terms of the concept of a reason. In Part III he shows the same for the concept of a person's good, and for moral concepts including the concept of a right. Part IV moves to the epistemology and metaphysics of reasons. When we make claims about reasons to believe, reasons to feel, or reasons to act we are asserting genuine propositions: judgeable, truth-apt contents. But these normative propositions must be distinguished from factual propositions, for they do not represent states of affairs.
So Skorupski's ambitious theory of normativity has broad and deep implications for philosophy. It shows how reflection on the logic, epistemology, and ontology of reasons finally leads us to an account of the interplay of self, thought, and world.

Fairness and Futurity: Essays on Environmental Sustainability and Social Justice brings together leading international figures in political theory and sociology, as well as representatives from the political community, to consider the normative issues at stake in the relationship between environmental sustainability and social justice. It raises important questions and sets out to provide the answers. If future generations are owed justice, what should we bequeath them? Is `sustainability' an appropriate medium for environmentalists to express their demands? Is environmental protection compatible with intra-generational justice? Is environmental sustainability a luxury when social peace has broken down? These essays emerged from three intensive seminars that involved participants in constant re-evaluations of their work, and which bought three distinct groups-environmental theorists, `mainstream' political theorists, and policy community members-into fruitful contact. In particular, the attempt to involve `mainstream' theorists in environmental questions, and to encourage environmentalists to use intellectual resources of political theory, should be highlighted.

Mass Moralizing: Marketing and Moral Storytelling examines the narratives of today's brand marketing, which largely focuses on creating an emotional attachment to a brand rather than directly promoting a product's qualities or features. Phil Hopkins explores these narratives' influence on how we think about ourselves and our moral possibilities, our cultural ideas about morality, and our relations to each other. He closely studies the relationship between three interrelated dynamics: the power of narrative in the construction of identity and world, the truth-telling pretenses of mass marketing, and the growth of moralizing as the primary moral discourse practice in contemporary consumer culture. Mass Moralizing scrutinizes the way marketing speaks to us in explicitly moralistic terms, significantly influencing how we think about ourselves and our moral possibilities.

Democracy is emerging as the political system of choice throughout the world. Peoples now freed from the shackles of totalitarian systems seek to share the benefits made possible by democracy in its "home bases" in North America and Western Europe. Yet, paradoxically, in the last decade liberal democracy has been subjected to an onslaught of criticism from thinkers at its "home bases". Criticisms of democracy have been informed by scholarship in feminism, postmodernism and communitarianism as well as the revived interest in applying ethics to public policy. These criticisms raise important questions about the traditional values - liberalism, neutrality or equality, autonomy, and human rights - thought to justify democracy. They also raise questions about the success of democratic systems in promoting alternative values and in protecting lifestyles not desired by majorities. This anthology contains essays by authors at the forefront of the controversy as well as by acute observers of the processes by which "democratic" public policy is formed. The essays include criticisms of democratic theory and practice, defences of liberalism (the set of values often thought to ground democracy), calls for major revisions of democratic institutions and practices, and recommendations for new ways of understanding our rights and responsibilities as members of democratic communities.

This volume focuses on naval leadership and ethics with respect to the individual leader and how his or her values and actions affect military cohesion, mission success, and the profession of arms. Moving beyond the "right and wrong" of personal ethics to examine the broader field of professional military ethics, this carefully selected collection of relevant materials from the Naval Institute's vast collection of articles recognizes the range of experience, perspectives, and opinions that are found in the sea services and argues that diversity does not preclude acceptance of common core values and standards of performance within any unit. Included are articles by Adm. Arleigh Burke and Vice Adm. James B. Stockdale that speak from long personal experience regarding the topics of integrity and moral courage.

Certain films seem to encapsulate perfectly the often abstract ethical situations that confront the media, from truth-telling and sensationalism to corporate control and social responsibility. Using these movies--including "Ace in the Hole," "All the President's Men," "Network," and "Twelve Angry Men"--as texts, authors Howard Good and Michael Dillon demonstrate that, when properly framed and contextualized, movies can be a powerful lens through which to examine media practices.

Moreover, cinema can present human moral conduct for evaluation and analysis more effectively than a traditional case study can. By presenting ethical dilemmas and theories within a dramatic framework, "Media Ethics Goes to the Movies" offers a unique perspective on what it means for media professionals to be both technically competent and morally informed.

We are often faced with choices that involve the weighing of people's lives against each other, or the weighing of lives against other good things. These are choices both for individuals and for societies. A person who is terminally ill may have to choose between palliative care and more aggressive treatment, which will give her a longer life but at some cost in suffering. We have to choose between the convenience to ourselves of road and air travel, and the lives of the future people who will be killed by the global warming we cause, through violent weather, tropical disease, and heat waves. We also make choices that affect how many lives there will be in the future: as individuals we choose how many children to have, and societies choose tax policies that influence people's choices about having children. These are all problems of weighing lives. How should we weigh lives? Weighing Lives develops a theoretical basis for answering this practical question. It extends the work and methods of Broome's earlier book Weighing Goods to cover the questions of life and death. Difficult problems come up in the process. In particular, Weighing Lives tackles the well-recognized, awkward problems of the ethics of population. It carefully examines the common intuition that adding people to the population is ethically neutral - neither a good nor a bad thing - but eventually concludes this intuition cannot be fitted into a coherent theory of value. In the course of its argument, Weighing Lives examines many of the issues of contemporary moral theory: the nature of consequentialism and teleology; the transitivity, continuity, and vagueness of betterness; the quantitative conception of wellbeing; the notion of a life worth living; the badness of death; and others. This is a work of philosophy, but one of its distinctive features is that it adopts some of the precise methods of economic theory (without introducing complex mathematics). Not only philosophers, but also economists and political theorists concerned with the practical question of valuing life, should find the book's conclusions highly significant to their work.

A classic work in the field of practical and professional ethics, this collection of nine essays by English philosopher and educator Henry Sidgwick (1838-1900) was first published in 1898 and forms a vital complement to Sidgwick's major treatise on moral theory, The Methods of Ethics. Reissued here as Volume One in a new series sponsored by the Association for Practical and Professional Ethics, the book is composed chiefly of addresses to members of two ethical societies that Sidgwick helped to found in Cambridge and London in the 1880s. Clear, taut, and lively, these essays demonstrate the compassion and calm reasonableness that Sidgwick brought to all his writings.
As Sidgwick explains in his opening essay, the societies he addressed aimed to allow academics, professionals, and others to pursue joint efforts at reaching "some results of value for practical guidance and life." Sidgwick hoped that members might discuss such questions as when, if ever, public officials might be justified in lying or in breaking promises, whether scientists could legitimately inflict suffering on animals for research purposes, when nations might have just cause in going to war, and a score of other issues of ethics in public and private life still debated a century later.
This valuable reissue returns Practical Ethics to its rightful place in Sidgwick's oeuvre. Noted ethicist Sissela Bok provides a superb Introduction, ranging over the course of Sidgwick's life and career and underscoring the relevance of Practical Ethics to contemporary debate. She writes: "Practical Ethics, the last book that Henry Sidgwick published before his death in 1900, contains the distillation of a lifetime of reflectionon ethics and on what it would take for ethical debate to be 'really of use in the solution of practical questions.'" This rich, engaging work is essential reading for all concerned with the relationship between ethical theory and. practice, and with the questions that have driven the study of professional ethics in recent years.

Does human well-being consist in pleasure, the satisfaction of desires, or some set of goods such as knowledge, friendship, and accomplishment? Does being moral contribute to well-being, and is there a conflict between people's self-interest and the moral demands on them? Are the values of well-being and of morality measurable? Are such values objective? What is the relation between such values and the natural world? And how much can philosophical theory help us in our answers to these and similar questions? Issues such as these provide the focus for much of the work of James Griffin, White's Professor of Moral Philosophy at Oxford, in whose honour Well-Being and Morality has been prepared. They are also among the main topics of these fourteen new essays by an international array of leading philosophers. Professor Griffin himself provides a further discussion of central themes in his thought, specially written in response to contributions to this volume.

A compilation of essays dealing with ethnic challenges to the modern nation state and to modernity itself, on philosophical, political and social levels. These issues are examined theoretically and in a number of case studies encompassing three types of states: industrialized, liberal states in Western Europe, settler states in American, Africa and the Middle East, and post colonial states in Asia and Africa. Contributors come from leading universities in Israel, Europe and North America and several academic disciplines.

Spinoza is among the most controversial and asymmetrical thinkers in the tradition and history of modern European philosophy. Since the 17th century, his work has aroused some of the fiercest and most intense polemics in the discipline. From his expulsion from the synagogue and onwards, Spinoza has never ceased to embody the secular, heretical and self-loathing Jew. Ivan Segre, a philosopher and celebrated scholar of the Talmud, discloses the conservative underpinnings that have animated Spinoza's numerable critics and antagonists. Through a close reading of Leo Strauss and several contemporary Jewish thinkers, such as Jean-Claude Milner and Benny Levy (Sartre's last secretary), Spinoza: the Ethics of an Outlaw aptly delineates the common cause of Spinoza's contemporary censors: an explicit hatred of reason and its emancipatory potential. Spinoza's radical heresy lies in his rejection of any and all blind adherence to Biblical Law, and in his plea for the freedom and autonomy of thought. Segre reclaims Spinoza as a faithful interpreter of the revolutionary potential contained within the Old Testament.

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book.

New research into human and animal consciousness, a heightened awareness of the methods and consequences of intensive farming, and modern concerns about animal welfare and ecology are among the factors that have made our relationship to animals an area of burning interest in contemporary philosophy. Utilizing methods inspired by Ludwig Wittgenstein, the contributors to this volume explore this area in a variety of ways. Topics discussed include: scientific vs. non-scientific ways of describing human and animal behaviour; the ethics of eating particular animal species; human nature, emotions, and instinctive reactions; responses of wonder towards the natural world; the moral relevance of literature; the concept of dignity; and the question whether non-human animals can use language. This book will be of great value to anyone interested in philosophical and interdisciplinary issues concerning language, ethics and humanity's relation to animals and the natural world.

With the world as our classroom and each of us a student, what lessons are we learning? The status quo often shifts from honesty and integrity to the systematic economic decay and moral bankrupting of our society. Unfortunately, the consequences of our actions are now only viewed as acceptable inconveniences, and that is only when the misdeeds are discovered. Mistakes are made and our social and economic environment has provided the diversion of excuses for making the wrong decisions sufferable. One of the greatest life lessons I adopted into my everyday work ethic came from my teacher and mentor in high school, who once told me, "An excuse, no matter how valid a reason it might be, is still.an excuse." The path to ethical renewal starts with one step, one person. Learning how to think must be paramount to learning what to think, and each person must think independently. Take a moment.and consider your Ethics Everyday.

In the wake of massive injustice, how can justice be achieved and peace restored? Is it possible to find a universal standard that will work for people of diverse and often conflicting religious, cultural, and philosophical backgrounds? In Just and Unjust Peace, Daniel Philpott offers an innovative and hopeful response to these questions. He challenges the approach to peace-building that dominates the United Nations, western governments, and the human rights community. While he shares their commitments to human rights and democracy, Philpott argues that these values alone cannot redress the wounds caused by war, genocide, and dictatorship. Both justice and the effective restoration of political order call for a more holistic, restorative approach. Philpott answers that call by proposing a form of political reconciliation that is deeply rooted in three religious traditions--Christianity, Islam, and Judaism--as well as the restorative justice movement. These traditions offer the fullest expressions of the core concepts of justice, mercy, and peace.By adapting these ancient concepts to modern constitutional democracy and international norms, Philpott crafts an ethic that has widespread appeal and offers real hope for the restoration of justice in fractured communities. From the roots of these traditions, Philpott develops six practices--building just institutions and relations between states, acknowledgment, reparations, restorative punishment, apology and, most important, forgiveness--which he then applies to real cases, identifying how each practice redresses a unique set of wounds. Focusing on places as varied as Bosnia, Iraq, South Africa, Germany, Sierra Leone, Timor-Leste, Chile and many others--and drawing upon the actual experience of victims and perpetrators--Just and Unjust Peace offers a fresh approach to the age-old problem of restoring justice in the aftermath of widespread injustice.