Just War Theory is the governing moral doctrine for all of the major democratic militaries and indeed beyond. This book is a close study of a critical component of Just War theory, the moral status of noncombatants. In this post September 11th, 2001 time of cascading unconventional or 'dirty' wars, issues of treatment of noncombatants - whether as incidental casualties during grey area operations or as prisoners swept up by preventative security measures - have resonance across national lines. Whether or not the democracies and other states pursue their national security interests within the limits of Just War reasoning and laws, or break out of these limits in prosecuting war and security measures against terrorist organizations, is one of the top security issues of the day. Zupan examines the flaws that this complex body of moral reasoning often exhibits, arguing that many of the shortcomings of Just War theory can be resolved using Kantian methodology and the theory of autonomy. According to this conception, human beings have unconditional worth which imposes moral constraints upon the actions of other human beings. From this understanding Zupan generates principles that serve as moral guidelines for the use of force which establish a presumption against harming any human being and greatly restrict the conditions under which we may justify any unintended, collateral harm that may affect those who do not intend our harm. Considering the work of moral theorists such as Onora O'Neill, T. M. Scanlon, Michael Walzer, Paul Christopher and G. E. M. Anscombe and such issues as the Doctrine of Double Effect, autonomy and supreme emergency, Zupan concludes that if we ever are justified in targeting the innocent, it will only be under very rare conditions where the innocent themselves should accept the principle that permitted their being killed.

Examines the meaning of "life" in an era of emerging biotechnology.

What happens to prevailing beliefs about the uniqueness of individual life when life can be cloned? Or to traditional understandings of family relationships when a child can have up to five parents? These are some of the questions addressed by Valerie Hartouni in her consideration of the cultural effects of new reproductive technologies as reflected in video images, popular journalism, scientific debates, legal briefs, and policy decisions.

In Cultural Conceptions, Hartouni tracks the circulation and communication of various myths, images, and stories pertaining to new reproductive technologies and their effects, both imagined and real, during the past two decades. While addressing topics ranging from surrogacy and cloning to adoption, ultrasound imaging, and abortion, Hartouni looks to American popular culture for clues to what these new -- and not so new -- reproductive practices tell us about issues of personhood.

Hartouni investigates the emergence of new anxieties about the nature of selfhood as well as the recurrence of age-old myths regarding individuality, sexuality, property, and family. She argues that both are being played out in cultural contests over the meaning and organization of women's reproductive capacity. In her discussion of provocative issues such as The Bell Curve controversy and the Baby M. case, Hartouni traces the dialectic of crisis and containment unleashed by reproductive technologies. Ultimately, however, Cultural Conceptions argues that the anxieties that surround new reproductive technologies provide openings for alternative understandings and practices of life to emerge andchallenge those currently in place.

A thoughtful, daring, and original look at this complex set of issues, Cultural Conceptions provides an much-needed guide to our nation's psyche as we approach the new millennium.

Gandhi and Philosophy presents a breakthrough in philosophy by foregrounding modern and scientific elements in Gandhi's thought, animating the dazzling materialist concepts in his writings and opening philosophy to the new frontier of nihilism. This scintillating work breaks with the history of Gandhi scholarship, removing him from the postcolonial and Hindu-nationalist axis and disclosing him to be the enemy that the philosopher dreads and needs. Naming the congealing systematicity of Gandhi's thoughts with the Kantian term hypophysics, Mohan and Dwivedi develop his ideas through a process of reason that awakens the possibilities of concepts beyond the territorial determination of philosophical traditions. The creation of the new method of criticalisation - the augmentation of critique - brings Gandhi's system to its exterior and release. It shows the points of intersection and infiltration between Gandhian concepts and such issues as will, truth, violence, law, anarchy, value, politics and metaphysics and compels us to imagine Gandhi's thought anew.

In Adulthood, Morality, and the Fully Human, John J. Shea describes an adult, moral, and fully human self in terms of integrity and mutuality. Those who are fully human are caring and just. Violence is the absence of care and justice. Peace-the pinnacle of human development-is their embodiment. Integrity and mutuality together beget care and justice and care and justice together beget peace. Shea shows the practical importance of the fully human self for education, psychotherapy, and spirituality. This book is especially recommended for scholars and those in helping professions.

Jobymon Skaria, an Indian St Thomas Christian Scholar, offers a critique of Indian Christian theology and suggests that constructive dialogues between Biblical and dissenting Dalit voices - such as Chokhamela, Karmamela, Ravidas, Kabir, Nandanar and Narayana Guru - could set right the imbalance within Dalit theology, and could establish dialogical partnerships between Dalit Theologians, non-Dalit Christians and Syrian Christians. Drawing on Biblical and socio-historical resources, this book examines a radical, yet overlooked aspect of Dalit cultural and religious history which would empower the Dalits in their everyday existences.

Ironically, the philosophy of love has long been neglected by philosophers, so-called "lovers of wisdom," who would seemingly need to understand how one best becomes a lover. In Kierkegaard and the Philosophy of Love, Michael Strawser shows that the philosophy of love lies at the heart of Kierkegaard's writings, as he argues that the central issue of Kierkegaard's authorship can and should be understood more broadly as the task of becoming a lover. Strawser starts by identifying the questions (How should I love the other? Is self-love possible? How can I love God?) and themes (love's immediacy, intentionality, unity, and eternity) that are central to the philosophy of love, and he develops a rich context that includes analyses of the conceptions of love found in Plato, Spinoza, and Hegel, as well as prominent contemporary thinkers. Strawser provides an original and wide-ranging analysis of Kierkegaard's writings-from the early The Concept of Irony and Edifying Discourses to the late The Moment, while maintaining the prominence of Works of Love- to demonstrate how Kierkegaard's writings on love are relevant to the emerging study of the philosophy of love today. The most unique perspective of this work, however, is Strawser's argument that Kierkegaard's writings on love are most fruitfully understood within the context of a phenomenology of love. In interpreting Kierkegaard as a phenomenologist of love, Strawser claims that it is not Husserl and Heidegger that we should look to for a connection in the first instance, but rather Max Scheler, Dietrich von Hildebrand, Emmanuel Levinas, and most importantly, Jean-Luc Marion, who for the most part center their thinking on the phenomenological nature of love. Based on an analysis of the works of these thinkers together with Kierkegaard's writings, Strawser argues that Kierkegaard presents readers with a first phenomenology of love, a point of view that serves as a unifying perspective throughout this work while also pointing to areas for future scholarship. Overall, this work brings seemingly divergent perspectives into a unity brought about through a focus on love-which is, after all, a unifying force.

Against Value in the Arts and Education proposes that it is often the staunchest defenders of art who do it the most harm, by suppressing or mollifying its dissenting voice, by neutralizing its painful truths, and by instrumentalizing its ambivalence. The result is that rather than expanding the autonomy of thought and feeling of the artist and the audience, art's defenders make art self-satisfied, or otherwise an echo-chamber for the limited and limiting self-description of people's lives lived in an "audit culture", a culture pervaded by the direct and indirect excrescence of practices of accountability. This book diagnoses the counter-intuitive effects of the rhetoric of value. It posits that the auditing of values pervades the fabric of people's work-lives, their education, and increasingly their everyday experience. The book uncovers figures of resentment, disenchantment and alienation fostered by the dogma of value. It argues instead that value judgments can behave insidiously, and incorporate aesthetic, ethical or ideological values fundamentally opposed to the "value" they purportedly name and describe. The collection contains contributions from leading scholars in the UK and US with contributions from anthropology, the history of art, literature, education, musicology, political science, and philosophy.

This volume traces the topic of affect across Lyotard's corpus and accounts for Lyotard's crucial and original contribution to the thinking of affect. Highlighting the importance of affect in Lyotard's philosophy, this work offers a unique contribution to both affect theory and the reception of Lyotard. Affect indeed traverses Lyotard's philosophical corpus in various ways and under various names: "figure" or "the figural" in Discourse, Figure, "unbound intensities" in his "libidinal" writings, "the feeling of the differend" in The Differend, "affect" and "infantia" in his later writings. Across the span of his work, Lyotard insisted on the intractability of affect, on what he would later call the "differend" between affect and articulation. The singular awakening of sensibility, affect both traverses and escapes articulation, discourse, and representation. Lyotard devoted much of his attention to the analysis of this traversal of affect in and through articulation, its transpositions, translations, and transfers. This volume explores Lyotard's account of affect as it traverses the different fields encompassed by his writings (philosophy, the visual arts, the performing arts, literature, music, politics, psychoanalysis as well as technology and post-human studies).