A history of drugs is a study of cultures in competition, argues editor William O. Walker III. Eminently adaptive, drug cultures have competed with proscriptive cultures to create a legitimate place for themselves, although one that the dominant society may recognize only tacitly. Professor Walker brings together forty-six essays that examine the complex negotiations and changing rhetoric revolving around issues of drugs and their control between the United States and its Latin American neighbors. Drugs in the Western Hemisphere is divided into six parts. Articles are arranged chronologically, offering the reader a compre-hensive overview of the evolution of U.S.-Latin American drug policy from the turn of the century to the Clinton administration. Part I, Cultures in Conflict suggests that clashes between members of drug cultures and proponents of drug control traditionally have occurred within the context of the forma-tion of the modern nation. Part II, Drugs in Latin America, 1920-1940 takes a closer look at inter-American policies revolving around drugs in the 1920s and 1940s. Part III, Wartime Experience and Part IV, Confrontation and Controversy examine how World War II both affected U.S.-Latin American drug policy and set the tone for many years to come. Part V, Drugs and Security and Part VI, Drugs in the Americas: An Assessment takes the reader through to the Clinton administration. Writers here note the concerted efforts of the United States to establish hegemony over drug control throughout the Western Hemisphere.

In 2004, Michael Burawoy challenged sociologists to move beyond the ivory tower and into the realm of activism, to engage in public discourses about what society could or should be. His call to arms sparked debate among sociologists. Which side would sociologists take? Would "public sociology" speak for all sociologists? In this volume, leading Canadian experts continue the debate by discussing their discipline's mission and practice and the role that ethics plays in research, theory, and teaching. In doing so, they offer insights as to where their discipline is heading and why it matters to people inside and outside the university.

The recent explosion of neuroscience techniques has proved to be game changing in terms of understanding the healthy brain, and in the development of neuropsychiatric treatments. One of the key techniques available to us is functional magnetic resonance imaging (fMRI), which allows us to examine the human brain non-invasively, and observe brain activity in real time. Through fMRI, we are beginning to build a deeper understanding of our thoughts, motivations, and behaviours. Recent reports that some patients who have all indications of being in a persistent vegetative state actually show conscious awareness, and were able to communicate with researchers, demonstrate perhaps the most remarkable and dramatic use of fMRI. But this is just the most striking of a number of areas in which fMRI is being used to 'read minds', albeit in a very limited way. As neuroscientists unravel the regions of the brain involved in reward and motivation, and in romantic love, we are likely to develop the capacity to influence responses such as love using drugs. fMRI studies have also been used to indicate that many people who would not regard themselves as racist show a racial bias in their emotional responses to faces of another racial group. Meanwhile, the reliability of fMRI as a lie detector in murder cases is being debated - what if the individual simply believes, falsely, that he or she committed a murder? Sex, Lies, and Brain Scans takes readers beyond the media headlines. Barbara J. Sahakian and Julia Gottwald consider what the technique of fMRI entails, and what information it can give us, showing which applications are possible today, and which ones are science fiction. They also consider the important ethical questions these techniques raise. Should individuals applying for jobs as teachers or judges be screened for unconscious racial bias? What if the manipulation of love using 'love potions' was misused for economic or military ends? How far will we allow neuroscience to go? It is time to make up our minds.

Humanitarians are required to be impartial, independent, professionally competent and focused only on preventing and alleviating human suffering. It can be hard living up to these principles when others do not share them, while persuading political and military authorities and non-state actors to let an agency assist on the ground requires savvy ethical skills. Getting first to a conflict or natural catastrophe is only the beginning, as aid workers are usually and immediately presented with practical and moral questions about what to do next. For example, when does working closely with a warring party or an immoral regime move from practical cooperation to complicity in human rights violations? Should one operate in camps for displaced people and refugees if they are effectively places of internment? Do humanitarian agencies inadvertently encourage ethnic cleansing by always being ready to 'mop-up' the consequences of scorched earth warfare? This book has been written to help humanitarians assess and respond to these and other ethical dilemmas.

This important book was the first serious work of philosophy to address the question: Do adults have a moral right to use drugs for recreational purposes? Many critics of the 'war on drugs' denounce law enforcement as counterproductive and ineffective. Douglas Husak argues that the 'war on drugs' violates the moral rights of adults who want to use drugs for pleasure, and that criminal laws against such use are incompatible with moral rights. This is not a polemical tract but a scrupulously argued work of philosophy that takes full account of all available data concerning drug use in the United States today. The author is careful to describe the properties a recreational drug would have to possess before the state would be justified in prohibiting it. Since criminal laws against the use of recreational drugs are justified neither by the harm users cause to themselves nor by the harm users cause to each other, Professor Husak concludes that such laws are, in almost all cases, unjustified.

Have you ever stopped and wondered where your jeans came from? Who made them and where? Ever wondered where they end up after you donate them for recycling? Following a pair of jeans, Clothing Poverty takes the reader on a vivid around-the-world tour to reveal how clothes are manufactured and retailed, bringing to light how fast fashion and recycling are interconnected. Andrew Brooks shows how recycled clothes are traded across continents, uncovers how retailers and international charities are embroiled in commodity chains which perpetuate poverty, and exposes the hidden trade networks which transect the globe. In this new and updated edition, Brooks retraces his steps to look at the fashion industry today, and considers how, if at all, the industry has changed in response to mounting consumer pressure for more ethical clothing. Stitching together rich narratives, from Mozambican markets, Nigerian smugglers and Chinese factories to London's vintage clothing scene, TOMS shoes and Vivienne Westwood's ethical fashion lines, Brooks uncovers the many hidden sides of fashion.

Enhancing Human Capacities is the first to review the very latest scientific developments in human enhancement. It is unique in its examination of the ethical and policy implications of these technologies from a broad range of perspectives. * Presents a rich range of perspectives on enhancement from world leading ethicists and scientists from Europe and North America * The most comprehensive volume yet on the science and ethics of human enhancement * Unique in providing a detailed overview of current and expected scientific advances in this area * Discusses both general conceptual and ethical issues and concrete questions of policy * Includes sections covering all major forms of enhancement: cognitive, affective, physical, and life extension

Before 1850, all legal executions in the South were performed before crowds that could number in the thousands; the last legal public execution was in 1936. This study focuses on the shift from public executions to ones behind barriers, situating that change within our understandings of lynching and competing visions of justice and religion. Intended to shame and intimidate, public executions after the Civil War had quite a different effect on southern Black communities. Crowds typically consisting of as many Black people as white behaved like congregations before a macabre pulpit, led in prayer and song by a Black minister on the scaffold. Black criminals often proclaimed their innocence and almost always their salvation. This turned the proceedings into public, mixed-race and mixed-gender celebrations of Black religious authority and devotion. In response, southern states rewrote their laws to eliminate these crowds and this Black authority, ultimately turning to electrocutions in the bowels of state penitentiaries. In just the same era when a wave of lynchings crested around the turn of the twentieth century, states transformed the ways that the South's white-dominated governments controlled legal capital punishment, making executions into private affairs witnessed only by white people.

In an era of corporate surveillance, artificial intelligence, deep fakes, genetic modification, automation, and more, law often seems to take a back seat to rampant technological change. To listen to Silicon Valley barons, there's nothing any of us can do about it. In this riveting work, Joshua A. T. Fairfield calls their bluff. He provides a fresh look at law, at what it actually is, how it works, and how we can create the kind of laws that help humans thrive in the face of technological change. He shows that law can keep up with technology because law is a kind of technology - a social technology built by humans out of cooperative fictions like firms, nations, and money. However, to secure the benefits of changing technology for all of us, we need a new kind of law, one that reflects our evolving understanding of how humans use language to cooperate.

This volume offers new insights into the role of women in ancient China, their important contributions to society, and their pursuit of personal growth and fulfillment. The position that Confucianism may actually foster gender equity is particularly interesting in discussions of whether the Confucian worldview is degrading or repressive toward women.

To what extent can animals be regarded as part of the moral community? To what extent, if at all, do they have moral rights? Are we wrong to eat them or to hunt them? Is the use of animals for scientific research justified? And can the ideas behind animal liberation be squared with those of the environmental movement? It is Taylor's strong belief that, whatever our own views on these contentious issues may be, we benefit by exploring them more thoroughly, and by understanding and evaluating arguments of those who may disagree with us. He traces the background of these debates from Aristotle to Darwin, and he provides fair-minded commentaries on the positions of contemporary philosophers Peter Singer, Tom Regan, Nel Noddings, Mary Anne Warren, J. Baird Callicott, and numerous others, with ethical theories ranging from utilitarianism to eco-feminism. A precious edition of this book appeared under the title

Depictions of the Holocaust in history, literature, and film became a focus of intense academic debate in the 1980s and 1990s. Today, with the passing of the eyewitness generation and the rise of comparative genocide studies, the Holocaust's privileged place not only in scholarly discourse but across Western society has been called into question. Probing the Ethics of Holocaust Culture is a searching reappraisal of the debates and controversies that have shaped Holocaust studies over a quarter century. This landmark volume brings international scholars of the founding generation of Holocaust studies into conversation with a new generation of historians, artists, and writers who have challenged the limits of representation through their scholarly and cultural practices. Focusing on the public memorial cultures, testimonial narratives, and artifacts of cultural memory and history generated by Holocaust remembrance, the volume examines how Holocaust culture has become institutionalized, globalized, and variously contested. Organized around three interlocking themes-the stakes of narrative, the remediation of the archive, and the politics of exceptionality-the essays in this volume explore the complex ethics surrounding the discourses, artifacts, and institutions of Holocaust remembrance. From contrasting viewpoints and, in particular, from the multiple perspectives of genocide studies, the authors question if and why the Holocaust should remain the ultimate test case for ethics and a unique reference point for how we understand genocide and crimes against humanity.

The traditional definition of development ethics considers the 'ethical and value questions posed by development theory, planning and practice' (Goulet 1977: 5). The field parallels the traditional question of ethics 'How ought one to live as an individual?' by asking in addition 'How ought a society exist and move into the future?' This interdisciplinary field is well represented by a substantial collection of previously-published articles and papers. The volume illustrates a wide range of academic and practitioner writings on the theories and concepts of development ethics as well as ethical development policy and practice.

This book explores the profound effect that our upbringing has on our adult lives. Friedman skilfully explores the way that lifestyles choices reflect our interactions with our parents during childhood. He attempts to show how parents are behind many of the decisions we make, ranging from the work we do and the leisure activities we enjoy to our choice of partner and our sexual interest. He makes a strong case that a better understanding of the way we were brought up can give us the tools to avoid antisocial behaviour. He shows how this knowledge can help us to avoid the mistakes our parents made with us, and stop us from passing them on to our children. An Unsolicited Gift sums up the views of an author with wide experience of the psychology on parenting and its influences.

Moral reform movements claiming to protect children began to emerge in the United States over a century ago, most notably when Anthony Comstock and his supporters crusaded to restrict the circulation of contraception, information on the sexual rights of women, and "obscene" art and literature. Much of their rhetoric influences debates on issues surrounding children and sexuality today. Drawing on Victorian accounts of pregnant girls, prostitutes, Free Lovers, and others deemed "immoral," Nicola Beisel argues that rhetoric about the moral corruption of children speaks to an ongoing parental concern: that children will fail to replicate or exceed their parents' social position. The rhetoric of morality, she maintains, is more than symbolic and goes beyond efforts to control mass behavior. For the Victorians, it tapped into the fear that their own children could fall prey to vice and ultimately live in disgrace.

In a rare analysis of Anthony Comstock's crusade with the New York and New England Societies for the Suppression of Vice, Beisel examines how the reformer worked on the anxieties of the upper classes. One tactic was to link moral corruption with the flood of immigrants, which succeeded in New York and Boston, where minorities posed a political threat to the upper classes. Showing how a moral crusade can bring a society's diffuse anxieties to focus on specific sources, Beisel offers a fresh theoretical approach to moral reform movements.

Before 1850, all legal executions in the South were performed before crowds that could number in the thousands; the last legal public execution was in 1936. This study focuses on the shift from public executions to ones behind barriers, situating that change within our understandings of lynching and competing visions of justice and religion. Intended to shame and intimidate, public executions after the Civil War had quite a different effect on southern Black communities. Crowds typically consisting of as many Black people as white behaved like congregations before a macabre pulpit, led in prayer and song by a Black minister on the scaffold. Black criminals often proclaimed their innocence and almost always their salvation. This turned the proceedings into public, mixed-race and mixed-gender celebrations of Black religious authority and devotion. In response, southern states rewrote their laws to eliminate these crowds and this Black authority, ultimately turning to electrocutions in the bowels of state penitentiaries. In just the same era when a wave of lynchings crested around the turn of the twentieth century, states transformed the ways that the South's white-dominated governments controlled legal capital punishment, making executions into private affairs witnessed only by white people.

Contemporary liberal thinkers commonly suppose that there is something in principle unjust about the legal prohibition of putatively victimless immoralities. Against the prevailing liberal view, Robert P. George defends the proposition that `moral laws' can play a legitimate, if subsidiary, role in preserving the `moral ecology' of the cultural environment in which people make the morally significant choices by which they form their characters and influence, for good or ill, the moral lives of others. George shows that a defence of morals legislation is fully compatible with a `pluralistic perfectionist' political theory of civil liberties and public morality.