Examining the theoretical and empirical status of applied ethics, this volume demonstrates how a pluralistic and democratic society can deal with ethical issues in the light of its moral conscience. The volume first sets the stage for a conception of applied ethics as applications of transnational civil ethics, based both on a discourse theory of knowledge (Apel, Habermas), and on an activities and capabilities approach (Aristotle, Sen). It then examines how applied ethics relates to important theoretical discussions in philosophy such as constructivism, virtue ethics, hermeneutic and deliberative theory. The contributors discuss applied ethics in light of globalization and identify recurring dilemmas as well as the problem of universal norms. They close by considering two aspects of the institutional point of view - republicanism, and contractarianism and constitutional economics.

Examining the theoretical and empirical status of applied ethics, this volume demonstrates how a pluralistic and democratic society can deal with ethical issues in the light of its moral conscience. The volume first sets the stage for a conception of applied ethics as applications of transnational civil ethics, based both on a discourse theory of knowledge (Apel, Habermas), and on an activities and capabilities approach (Aristotle, Sen). It then examines how applied ethics relates to important theoretical discussions in philosophy such as constructivism, virtue ethics, hermeneutic and deliberative theory. The contributors discuss applied ethics in light of globalization and identify recurring dilemmas as well as the problem of universal norms. They close by considering two aspects of the institutional point of view - republicanism, and contractarianism and constitutional economics.

Why "aporophobia"-rejection of the poor-is one of the most serious problems facing the world today, and how we can fight it In this revelatory book, acclaimed political philosopher Adela Cortina makes an unprecedented assertion: the biggest problem facing the world today is the rejection of poor people. Because we can't recognize something we can't name, she proposes the term "aporophobia" for the pervasive exclusion, stigmatization, and humiliation of the poor, which cuts across xenophobia, racism, antisemitism, and other prejudices. Passionate and powerful, Aporophobia examines where this nearly invisible daily attack on poor people comes from, why it is so harmful, and how we can fight it. Aporophobia traces this universal prejudice's neurological and social origins and its wide-ranging, pernicious consequences, from unnoticed hate crimes to aporophobia's threat to democracy. It sheds new light on today's rampant anti-immigrant feeling, which Cortina argues is better understood as aporophobia than xenophobia. We reject migrants not because of their origin, race, or ethnicity but because they seem to bring problems while offering nothing of value. And this is unforgivable in societies that enshrine economic exchange as the supreme value while forgetting that we can't create communities worth living in without dignity, generosity, and compassion for all. Yet there is hope, and Cortina explains how we can overcome the moral, social, and political disaster of aporophobia through education and democratic institutions, and how poverty itself can be eradicated if we choose. In a world of migrant crises and economic inequality, Aporophobia is essential for understanding and confronting one of the most serious problems of the twenty-first century.

De una delimitacion del ambito de la Etica como filosofia moral para adentrarse progresivamente en las tres tareas que corresponden al saber etico: aclarar el fenomeno de la moralidad, fundamentarlo y aplicar los principios morales a los distintos ambitos de lo humano. Se adopta un enfoque etico abierto, que atiende a las mas relevantes aportaciones de la historia de la etica desde Grecia a las distintas corrientes contemporaneas (utilitarismo, comunitarismo, liberalismo, postmodernismo). Pero a la vez se adopta una cierta perspectiva, enraizada en la tradicion kantiana, en la tradicion etica hispanica de Ortega, Zubiri y Aranguren, en la justicia como imparcialidad de J. Rawls y en la etica discursiva de K.O. Apel y J. Habermas. Se intenta asi suscitar en el lector las grandes preguntas: En que consiste lo moral? Por que ha de haber concepciones moral es racionalmente preferibles frente a otras? En virtud de que criterios y argumentos? y suponiendo que haya alguna concepcion moral valida, como aplicar sus principios a los distintos ambitos de la vida personal y profesional?.