This second companion volume on engineering studies considers engineering practice including contextual analyses of engineering identity, epistemologies and values. Key overlapping questions examine such issues as an engineering identity, engineering self-understandings enacted in the professional world, distinctive characters of engineering knowledge and how engineering science and engineering design interact in practice. Authors bring with them perspectives from their institutional homes in Europe, North America, Australia\ and Asia. The volume includes 24 contributions by more than 30 authors from engineering, the social sciences and the humanities. Additional issues the chapters scrutinize include prominent norms of engineering, how they interact with the values of efficiency or environmental sustainability. A concluding set of articles considers the meaning of context more generally by asking if engineers create their own contexts or are they created by contexts. Taken as a whole, this collection of original scholarly work is unique in its broad, multidisciplinary consideration of the changing character of engineering practice.

This is an innovative contribution to the philosophy of human rights. Considering both legal and philosophical scholarship, the views here bear an importance on the legitimacy of international politics and international law. As a result of more than 10 years of research, this revised edition engages with current debates through the help of new sections. Pluralistic universalism considers that, while formal filtering criteria constitute unavoidable requirements for the production of potentially valid arguments, the exemplarity of judgmental activity, in its turn, provides a pluralistic and retrospective reinterpretation for the fixity of such criteria. While speech formal standards grounds the thinnest possible presuppositions we can make as humans, the discursive exemplarity of judgments defends a notion of validity which is both contextually dependent and "subjectively universal". According to this approach, human rights principles are embedded within our linguistic argumentative practice. It is precisely from the intersubjective and dialogical relation among speakers that we come to reflect upon those same conditions of validity of our arguments. Once translated into national and regional constitutional norms, the discursive validity of exemplar judgments postulates the philosophical necessity for an ideal of legal-constitutional pluralism, challenging all those attempts trying to frustrate both horizontal (state to state) and vertical (supra-national-state-social) on-going debates on human rights. On the first edition of this book: "Claudio Corradetti's book is a thoughtful attempt to find an adequate theoretical foundation for human rights. Its approach is interdisciplinary in nature, drawing on issues in analytical philosophy as well as contemporary political theorists, and the result is a densely argued text aimed at scholars ... ." (Andrew Lambert, Metapsychology Online Reviews, Vol. 14 (3), January, 2010)

Derrida's work is controversial, its interpretation hotly contested. Derrida: Ethics Under Erasure offers a new way of thinking about ethics from a Derridean perspective, linking the most abstract theoretical implications of his writing on deconstruction and on justice and responsibility to representations of the practice of ethical paradoxes in everyday life. The book presents the development of Derrida's thinking on ethics by demonstrating that the ethical was a focus of Derrida's work at every stage of his career. In connecting Derrida's earlier work on language with the ethics implicated in his later work on justice and responsibility, Nicole Anderson traverses literary, linguistic, philosophical and ethical interpretative movements, thus recontextualising Derrida's entire oeuvre for a contemporary readership. She explores the positive ethical implications of Derrida's work for representation and practice and asks the reader to consider how this new ethical reading of Derrida's work might be applied to concrete instances of his or her own ethical experience.

This title explores the implications of our animal origins and posthuman futures for our understanding of our humanity and our relations with other species. "Beyond Human" investigates what it means to call ourselves human beings in relation to both our distant past and our possible futures as a species, and the questions this might raise for our relationship with the myriad species with which we share the planet. Drawing on insights from zoology, theology, cultural studies and aesthetics, an international line-up of contributors explore such topics as our origins as reflected in early cave art in the upper Palaeolithic through to our prospects at the forefront of contemporary biotechnology. In the process, the book positions 'the human' in readiness for what many have characterized as our transhuman or posthuman future. For if our status as rational animals or 'animals that think' has traditionally distinguished us as apparently superior to other species, this distinction has become increasingly problematic. It has come to be seen as based on skills and technologies that do not distinguish us so much as position us as transitional animals. It is the direction and consequences of this transition that is the central concern of "Beyond Human".

Keith Lehrer offers an original philosophical view of principal aspects of the human condition, such as reason, knowledge, wisdom, autonomy, love, consensus, and consciousness. Three unifying ideas run through the book. The first is that what is uniquely human is the capacity for metamental ascent, the ability to consider and evaluate first-order mental states (such as beliefs and desires) that arise naturally within us. A primary function of this metamental ascent is the resolution of personal and interpersonal conflict, essential to such central human goods as wisdom, autonomy, and consensus. The second unifying idea is that we have a system for such reflective evaluation which yields acceptance (in relation to beliefs) or preference (in relation to the objects of desires). The third unifying idea is that there are `keystones' of evaluation in this system: loops of trustworthiness that are themselves supported by the structure that they hold together. Self-trust is the basis of our trustworthiness, on which reason, knowledge, and wisdom are grounded.

There must be some connection between our deontic notions, rightness and wrongness, and our responsibility notions, praise- and blameworthiness. Yet traditional approaches to each set of concepts tend to take the other set for granted. This book takes an integrated approach to these questions, drawing on both ethics and responsibility theory, and thereby illuminating both sets of concepts. Elinor Mason describes this as 'normative responsibility theory': the primary aim is not to give an account of the conditions of agency, but to give an account of what sort of wrong action makes blame fitting. She presents a pluralistic view of both obligation and blameworthiness, identifying three different ways to be blameworthy, corresponding to different ways of acting wrongly. First, ordinary blameworthiness is essentially connected to subjective wrongness, to acting wrongly by one's own lights. Subjective obligation, and ordinary blame, apply only to those who are within our moral community, who understand and share our value system. By contrast, detached blame can apply even when the agent is outside our moral community, and has no sense that her act is morally wrong. In detached blame, the blame rather than the blameworthiness is fundamental. Finally, agents can take responsibility for some inadvertent wrongs, and thus become responsible. This third sort of blameworthiness, 'extended blameworthiness', applies when the agent understands the objective wrongness of her act, but has no bad will. In such cases, the social context may be such that the agent should take responsibility, and accept ordinary blame from the wronged party.

This book provides an assessment of some ethical implications of increasing life spans. Taking as a starting point the idea that to increase longevity is a form of medical enhancement, it examines the value of living longer; the means for extending life spans; the consequences of greater longevity for the fair distribution of resources and healthcare in particular.

Long claimed to be the dominant conception of practical reason, the Humean theory that reasons for action are instrumental, or explained by desires, is the basis for a range of worries about the objective prescriptivity of morality. As a result, it has come under intense attack in recent decades. A wide variety of arguments have been advanced which purport to show that it is false, or surprisingly, even that it is incoherent. Slaves of the Passions aims to set the record straight, by advancing a version of the Humean theory of reasons which withstands this sophisticated array of objections.
Mark Schroeder defends a radical new view which, if correct, means that the commitments of the Humean theory have been widely misunderstood. Along the way, he raises and addresses questions about the fundamental structure of reasons, the nature of normative explanations, the aims of and challenges facing reductive views in metaethics, the weight of reasons, the nature of desire, moral epistemology, and most importantly, the relationship between agent-relational and agent-neutral reasons for action.

These ten new essays by leading contemporary philosophers constitute the first collective study of a group of British moral philosophers active between the 1870s and 1950s, including Henry Sidgwick, Hastings Rashdall, G.E. Moore, H.A. Prichard, W.D. Ross, and A.C. Ewing. The essays help recover the history of this neglected period: they treat it as a unity, draw out the connections between the thinkers, engage philosophically with their ideas, and in so doing show how much they can contribute to present-day philosophical debates

This volume gives an overview on the currently debated ethical issues regarding advance directives from an international perspective. It focuses on a wider understanding of the known and widely accepted concept of patient self-determination for future situations. Although advance directives have been widely discussed since the 1980s, the ethical bases of advance directives still remain a matter of heated debates. The book aims to contribute to these controversial debates by integrating fundamental ethical issues on advance directives with practical matters of their implementation. Cultural, national and professional differences in how advance directives are understood by health care professions and by patients, as well as in laws and regulations, are pinpointed.

Few ethical issues create as much controversy as invasive experiments on animals. Some scientists claim they are essential for combating major human disease, or detecting human toxins. Others claim the contrary, backed by thousands of patients harmed by pharmaceuticals developed using animal tests. Some claim all experiments are conducted humanely, to high scientific standards. Yet, a wealth of studies have recently revealed that laboratory animals suffer significant stress, which may distort experimental results.
-Where, then, does the truth lie?
-How useful are such experiments in advancing human healthcare?
-How much do animals suffer as a result?
-And do students really need to dissect or experiment on animals?
-What are the effects on their attitudes towards them? Bioethicist and veterinarian Andrew Knight presents more than a decade of ground-breaking scientific research, analysis and experience to provide evidence-based answers to a key question: is animal experimentation ethically justifiable?

We live in a 'bimoral' society, in which people govern their lives by two contrasting sets of principles. On the one hand there are the principles associated with traditional morality. Although these allow a modicum of self-interest, their emphasis is on our duties and obligations to others: to treat people honestly and with respect, to treat them fairly and without prejudice, to help and care for them when needed, and ultimately, to put their needs above our own. On the other hand there are the principles associated with the entrepreneurial self-interest. These also impose obligations, but of a much more limited kind. Their emphasis is competitive rather than cooperative: to advance our own interests rather than to meet the needs of others. Both sets of principles have always been present in society but in recent years traditional moral authorities have lost much of their force and the morality of self-interest has acquired a much greater social legitimacy, over a much wider field of behaviour, than ever before. The result of this is that in many situations it is no longer at all apparent which set of principles should take precedence. In this book John Hendry traces the cultural and historical origins of the 'bimoral' society and explores the challenges it poses for the world of business and management. The developments that have led to the 'bimoral' society have also led to new, more flexible forms of organizing, which have released people's entrepreneurial energies and significantly enhanced the creative capacities of business. Working within these organizations, however, is fraught with moral tensions as obligations and self-interest conflict and managers are pulled in all sorts of different directions. Managing them successfully poses major new challenges of leadership, and 'moral' management, as the technical problem-solving that previously characterised managerial work is increasingly accomplished by technology and market mechanisms. The key role of management becomes the political and moral one of determining purposes and priorities, reconciling divergent interests, and nurturing trust in interpersonal relationships. Exploring these tensions and challenges, Hendry identifies new issues for contemporary management and puts recognized issues into context. He also explores the challenges posed for a post-traditional society as it seeks to regulate and govern an increasingly powerful and global business sector.

Professors Murphy and Choi use postmodern philosophy to expose an important source of racism and cultural domination. They examine foundationalism, which they see at the core of the Western intellectual tradition and which is shown to foster a metaphysics of domination. By contrast, postmodernism undermines this root of racism.

They demonstrate that foundationalism is not needed to support identity, institutions, or political order. Indeed, they assert that true pluralism is possible once foundationalist approaches to knowledge and order are set aside. Special attention is directed to two current modes of discrimination: institutional racism and symbolic violence. Murphy and Choi provide an intriguing look at ways to undercut the justification for racism and other threats to cultural difference. This volume will be of particular interest to scholars and other researchers in the areas of race relations, cultural studies, and political theory.

"Hacia la Eternidad." Es la din mica espiritual del conocimiento Teol gico que nos permite conocer con toda Certidumbre y disciplina, el Mundo ntimo del Supremo Creador. As mismo, nos proporciona las herramientas necesarias para elevar nuestra percepci n a niveles de los mundos, micro-mundos, macro-mundos, y submundos, en los que estamos inmersos por nuestra forma de vida. Nos permite generarnos una mayor comprensi n, de que al depositar nuestra semilla de nuestro cuerpo en la Madre Tierra, no sea con la muerte la mayor tragedia que nos puede pasar, sino obtener los frutos de una Vida Eterna y volver a renacer con otro veh culo corp reo, que nos permita evolucionar hacia un mayor plano espiritual, y alcanzar si as es nuestro deseo, el camino "Hacia La Eternidad. Tambi n desde el enfoque altamente espiritual, conocer si el mundo de los infiernos es un mito o una realidad. Analizar, comprender y lograr la mayor disciplina en contra de los Siete Pecados Capitales, llamados as por la mayor a de las religiones del mundo, y darnos cuenta de que no son otra cosa que "Defectos Psicol gicos o Egos, que viven como par sitos dentro de nuestra psique, y que manipulan nuestra conducta y nuestra forma de vivir, y que al final consiguen hacernos sufrir y una vida muy desgraciada. El Autor.

Manifest Activity presents and critically examines Thomas Reid's doctrines about the model of human power, the will, our capacities for purposeful conduct, and the place of our agency in the natural world. Reid is one of the most important philosophers of the 18th century, but hitherto under-appreciated; through the reconstruction of his arguments, many of which have never before been discussed, Gideon Yaffe demonstrates that Reid's simple prose and direct style belie the complexity of the views he advocates and the subtlety of the reasons he offers in their favour. For Reid, contrary to the view of many of his predecessors, it is simply manifest that we are active with respect to our behaviours; it is manifest, he thinks, that our actions are not merely remote products of forces that lie outside of our control. Reid holds, instead, that actions are all and only those events that spring from active power, and he produces insightful and imaginative arguments for the claim that only a creature with a mind is capable of having active power. He believes that only human beings, and creatures 'above us', are capable of directing events towards ends, of endowing them with purpose or direction, the distinctive feature of action. However, he also holds that all events, and not merely human actions, are products of active power, power possessed either by human beings or by God. This collection of theses leads Reid to the view that human behaviour and the progress of nature are both essentially teleological. Patterns in nature are the products of laws of which God is the author; patterns in human conduct are the products of character and the laws that individuals set for themselves. Manifest Activity examines Reid's arguments for this view and the view's implications for the nature of character, motivation, and the special kind of causation involved in the production of human behaviour. Yaffe's assessment will greatly profit anyone working on current theories of action and free will, as well as historians of ideas.

This book is a systematic study of religious morality in the works of John Henry Newman (1801-1890). The work considers Newman's widely discussed views on conscience and assent, analyzing his understanding of moral law and its relation to the development of moral doctrine in Church tradition. By integrating Newman's religious epistemology and theological method, the author explores the hermeneutics of the imagination in moral decision-making: the imagination enables us to interpret complex reality in a practical manner, to relate belief with action. The analysis bridges philosophical and religious discourse, discussing three related categories. The first deals with Newman's commitment to truth and holiness whereby he connects the realm of doctrine with the realm of salvation. The second category considers theoretical foundations of religious morality, and the third category explores Newman's hermeneutics of the imagination to clarify his view of moral law, moral conscience, and Church tradition as practical foundations of religious morality. The author explains how secular reason in moral discernment can elicit religious significance. As a result, Church tradition should develop doctrine and foster holiness by being receptive to emerging experiences and cultural change. John Henry Newman was a highly controversial figure and his insightful writings continue to challenge and influence scholarship today. This book is a significant contribution to that scholarship and the analysis and literature comprise a detailed research guide for graduates and scholars.

In Beyond Faith: Belief, Morality and Memory in a Fifteenth-Century Judeo-Iberian Manuscript, Michelle M. Hamilton sheds light on the concerns of Jewish and converso readers of the generation before the Expulsion. Using a mid-fifteenth-century collection of Iberian vernacular literary, philosophical and religious texts (MS Parm. 2666) recorded in Hebrew characters as a lens, Hamilton explores how its compiler or compilers were forging a particular form of personal, individual religious belief, based not only on the Judeo-Andalusi philosophical tradition of medieval Iberia, but also on the Latinate humanism of late 14th and early 15th-century Europe. The form/s such expressions take reveal the contingent and specific engagement of learned Iberian Jews and conversos with the larger Iberian, European and Arab Mediterranean cultures of the 15th-century.

How and why do people "frame" animals so pervasively, and what are the ramifications of this habit? For animals, being put into a cultural frame (a film, a website, a pornographic tableau, an advertisement, a cave drawing, a zoo) means being taken out of their natural contexts, leaving them somehow displaced and decontextualized. Human vision of the animal equates to power over the animal. We envision ourselves as monarchs of all we survey, but our dismal record of polluting and destroying vast swaths of nature shows that we are indeed not masters of the ecosphere. A more ethically accurate stance in our relationship to animals should thus challenge the omnipotence of our visual access to them.

Authorial Ethics is a normative study that deals with the many ways in which writers abuse their commitment to truth and integrity. It is divided by academic discipline and includes chapters on journalism, history, literature, art, psychology, and science, among others. Robert Hauptman offers generalizations and theoretical remarks exemplified by specific cases. Two major abrogations are inadvertent error and purposeful misconduct, which is subdivided into falsification, fabrication, and plagiarism. All of these problems appear in most disciplines, although their negative impact is felt most potently in biomedical research and publication. Professor Mary Lefkowitz, the classicist, provides an incisive foreword.

Animals, Equality and Democracy examines the structure of animal protection legislation and finds that it is deeply inequitable, with a tendency to favour those animals the community is most likely to see and engage with. Siobhan O'Sullivan argues that these inequities violate fundamental principle of justice and transparency.

This text offers a series of critical commentaries on, and forced encounters between, different thinkers. At stake in this philosophical and psychoanalytical enquiry is the drawing of a series of diagrams of the finite/infinite relation, and the mapping out of the contours for a speculative and pragmatic production of subjectivity.