This book argues that ignorance of law should usually be a complete excuse from criminal liability. It defends this conclusion by invoking two presumptions: first, the content of criminal law should conform to morality; second, mistakes of fact and mistakes of law should be treated symmetrically. The author grounds his position in an underlying theory of moral and criminal responsibility according to which blameworthiness consists in a defective response to the moral reasons one has. Since persons cannot be faulted for failing to respond to reasons for criminal liability they do not believe they have, then ignorance should almost always excuse. But persons are somewhat responsible for their wrongs when their mistakes of law are reckless, that is, when they consciously disregard a substantial and unjustifiable risk that their conduct might be wrong. This book illustrates this with examples and critiques the arguments to the contrary offered by criminal theorists and moral philosophers. It assesses the real-world implications for the U.S. system of criminal justice. The author describes connections between the problem of ignorance of law and other topics in moral and legal theory.

To what extent should parents be allowed to use reproductive technologies to determine the characteristics of their future children? And is there something morally wrong with parents who wish to do this? Choosing Tomorrow's Children provides answers to these (and related) questions. In particular, the book looks at issues raised by selective reproduction, the practice of choosing between different possible future persons by selecting or deselecting (for example) embryos, eggs, and sperm.
Wilkinson offers answers to questions including the following. Do children have a 'right to an open future' and, if they do, what moral constraints does this place upon selective reproduction? Should parents be allowed to choose their future children's sex? Should we 'screen out' as much disease and disability as possible before birth, or would that be an objectionable form of eugenics? Is it acceptable to create or select a future person in order to provide lifesaving tissue for an existing relative? Is there a moral difference between selecting to avoid disease and selecting to produce an 'enhanced' child? Should we allow deaf parents to use reproductive technologies to ensure that they have a deaf child?

Husserl's 20th-century phenomenological project remains the cornerstone of modern European philosophy. The place of ethics is of importance to the ongoing legacy and study of phenomenology itself. Husserl's Ethics and Practical Intentionality constitutes one of the major new interventions in this burgeoning field of Husserl scholarship, and offers an unrivaled perspective on the question of ethics in Husserl's philosophy through a focus on volumes not yet translated into English. This book offers a refreshing perspective on stagnating ethical debates that pivot around conceptions of relativism and universalism, shedding light on a phenomenological ethics beyond the common dichotomy.

Jewish thought is, in many ways, a paradox. Is it theology or is it philosophy? Does it use universal methods to articulate Judaism's particularity or does it justify Judaism's particularity with appeals to illuminating the universal? These two sets of claims are difficult if not impossible to reconcile, and their tension reverberates throughout the length and breadth of Jewish philosophical writing, from Saadya Gaon in the ninth century to Emmanuel Levinas in the twentieth. Rather than assume, as most scholars of Jewish philosophy do, that the terms "philosophy" and "Judaism" simply belong together, Hughes explores the juxtaposition and the creative tension that ensues from their cohabitation, examining adroitly the historical, cultural, intellectual, and religious filiations between Judaism and philosophy. Breaking with received opinion, this book seeks to challenge the exclusionary, particularist, and essentialist nature that is inherent to the practice of something problematically referred to as "Jewish philosophy." Hughes begins with the premise that Jewish philosophy is impossible and begins the process of offering a sophisticated and constructive rethinking of the discipline that avoids the traditional extremes of universalism and particularism.

Giulia Falato's work on Alfonso Vagnone S.J.' s (1568-1640) Tongyou jiaoyu (On the Education of Children) offers a systematic study of the earliest treatise on European pedagogy and its first annotated translation in English. In particular, it highlights the role of Tongyou jiaoyu as a cultural bridge between the Chinese and Western traditions. Drawing from archival materials and multi-language literature, Falato produces an insightful account of the Jesuit's background, the pedagogical debate in late-Ming China, and the making and main sources of the treatise. Through the diachronic analysis of a selection of philosophical terms, this work also provides a fresh perspective on the Jesuits' lexical innovations and contribution to the formation of the modern Chinese lexicon.

This volume presents twelve original papers on constructivism - some sympathetic, others critical - by a distinguished group of moral philosophers. 'Kantian constructivism holds that moral objectivity is to be understood in terms of a suitably constructed social point of view that all can accept. Apart from the procedure of constructing the principles of justice, there are no moral facts.' So wrote John Rawls in his highly influential 1980 Dewey lectures 'Kantian Constructivism in Moral Theory'. Since then there has been much discussion of constructivist understandings, Kantian or otherwise, both of morality and of reason more generally. Such understandings typically seek to characterize the truth conditions of propositions in their target domain in maximally metaphysically unassuming ways, frequently in terms of the outcome of certain procedures or the passing of certain tests, procedures or tests that speak to the distinctively practical concerns of deliberating human agents living together in societies. But controversy abounds over the interpretation and the scope as well as the credibility of such constructivist ideas. The essays collected here reach to the heart of this contemporary philosophical debate, and offer a range of new approaches and perspectives.

Maine de Biran's work has had an enormous influence on the development of French Philosophy - Henri Bergson called him the greatest French metaphysician since Descartes and Malebranche, Jules Lachelier referred to him as the French Kant, and Royer-Collard called him simply 'the master of us all' - and yet the philosopher and his work remain unknown to many English speaking readers. From Ravaisson and Bergson, through to the phenomenology of major figures such as Maurice Merleau-Ponty, Michel Henry, and Paul Ricoeur, Biran's influence is evident and acknowledged as a major contribution. The notion of corps propre, so important to phenomenology in the twentieth century, originates in his thought. His work also had a huge impact on the distinction between the virtual and the actual as well as the concepts of effort and puissance, enormously important to the development of Deleuze's and Foucault's work. This volume, the first English translation of Maine de Biran in nearly a century, introduces Anglophone readers to the work of this seminal thinker. The Relationship Between the Physical and the Moral in Man is an expression of Biran's mature 'spiritualism' and philosophy of the will as well as perhaps the clearest articulation of his understanding of what would later come to be called the mind-body problem. In this text Biran sets out forcefully his case for the autonomy of mental or spiritual life against the reductive explanatory power of the physicalist natural sciences. The translation is accompanied by critical essays from experts in France and the United Kingdom, situating Biran's work and its reception in its proper historical and intellectual context.

John Cottingham explores central areas of Descartes's rich and wide-ranging philosophical system, including his accounts of thought and language, of freedom and action, of our relationship to the animal domain, and of human morality and the conduct of life. He also examines ways in which his philosophy has been misunderstood. The Cartesian mind-body dualism that is so often attacked is only a part of Descartes's account of what it is to be a thinking, sentient, human creature, and the way he makes the division between the mental and the physical is considerably more subtle, and philosophically more appealing, than is generally assumed. Although Descartes is often considered to be one of the heralds of our modern secular worldview, the 'new' philosophy which he launched retains many links with the ideas of his predecessors, not least in the all-pervasive role it assigns to God (something that is ignored or downplayed by many modern readers); and the character of the Cartesian outlook is multifaceted, sometimes anticipating Enlightenment ideas of human autonomy and independent scientific inquiry, but also sometimes harmonizing with more traditional notions of human nature as created to find fulfilment in harmony with its creator.

In As A Man Thinketh, New Thought teacher James Allen reveals the fundamental truth of human nature: "A man is literally what he thinks." Allen's deceptively simple principle has changed the lives of millions of readers, making As A Man Thinketh a classic bestseller for decades. In addition to the original text of As A Man Thinketh, this edition also includes Allen's deeply thoughtful work From Poverty to Power. Allen explains that our character, identity, ability, and success are all determined by the thoughts in our minds. Instead of finding ourselves victims of the world, each of us has the ability to shape and define our own destinies. Finances, health, social status, and success are all external manifestations of the thoughts that populate our minds. Allen offers his readers an opportunity to seize control of their minds and create the lives they've always imagined.

Fresh from his latest escapade, the benevolent spirit known as Bean is back in a new endeavor. But this time he is faced with what could be the end of humanity as we know it ...After his successful intervention in the life and family of an autistic child, Bean meets up with an acquaintance from the past. Called Leader, this acquaintance is the entity-in-charge for billions of blood-sucking creatures. He's also on the verge of changing his lifestyle, leaving his plasmaholic followers in need of management. Leader turns to Bean for help. But in their quest, Leader and Bean meet the epitome of evil in the cradle of Western civilization: Lili-It, and her henchman, Whoever. This duo wants nothing less than the complete annihilation of civilization in preparation for the rebirth of immorality. It falls upon Bean and Leader to thwart those insidious plans. Together, with a cadre of determined allies, both human and spirit, Bean and Leader prepare to meet Lili-It in a final conflict, where a fusion of physical and spiritual forces join in a place called Armageddon. And in this battle, there can be only one winner ...P AX expands the boundaries of human imagination and creates an intriguing and altogether fascinating alternate world.