Tabloid headlines such as 'Anti-social Feral Youth,' 'Vile Products of Welfare in the UK' and 'One in Four Adolescents is a Criminal' have in recent years obscured understanding of what social justice means for young people and how they experience it. Youth marginality in Britain offers a new perspective by promoting young people's voices and understanding the agency behind their actions. It explores different forms of social marginalisation within media, culture and society, focusing on how young people experience social discrimination at a personal and collective level. This collection from a wide range of expert contributors showcases contemporary research on multiple youth deprivation of personal isolation, social hardship, gender and ethnic discrimination and social stigma. With a foreword from Robert MacDonald, it explores the intersection of race, gender, class, asylum seeker status and care leavers in Britain, placing them in the broader context of austerity, poverty and inequality to highlight both change and continuity within young people's social and cultural identities. This timely contribution to debates concerning youth austerity in Britain is suitable for students across youth studies, sociology, education, criminology, youth work and social policy.

Love, Reason, and Will: Kierkegaard After Frankfurt introduces and investigates themes common to Harry G. Frankfurt and Soren Kierkegaard, focusing particularly on their understanding of love. Several distinguished contributors argue that Kierkegaard's insights about love, volition, and identity can help us to evaluate aspects of Frankfurt's well-known arguments about love and caring; similarly, Frankfurt's analyses of the higher-order will, valuing, and self-love help clarify themes in Kierkegaard's Works of Love and other books. By bringing these two key thinkers into conversation with each other, we may glean a new understanding of the structure of love, reasons for love or deriving from loving, and more broadly, the central ethical questions of "how to live" and to develop an authentic identity and meaningful life. Love, Reason, and Will will appeal to readers interested in the philosophy of action and emotions, continental thought (especially in the existential tradition), the study of character in psychology, and theological work on neighbor-love and virtues.

In Self, Value, and Narrative, Anthony Rudd defends a series of interrelated claims about the nature of the self. He argues that the self is not simply a given entity, but a being that constitutes or shapes itself. But it can only do this non-arbitrarily if it has a sense of the good by which it can be guided as it chooses to endorse some of its desires or dispositions and repudiate others. This means that there is an essentially ethical or evaluative dimension to selfhood, and one which has an essentially teleological character. Such self-constitution takes place in narrative terms, through one's telling-and, more importantly, living-one's own story. Versions of some or all of these ideas have been developed by various influential writers (including Frankfurt, Korsgaard, MacIntyre, Ricoeur, and Taylor) but Rudd develops these ideas in a way that is importantly different from others familiar in the literature. He takes his main inspiration from Kierkegaard's account of the self, and argues (controversially) that this account belongs in the Platonic rather than the Aristotelian tradition of teleological thinking. Through close engagement with much contemporary philosophical work, Rudd presents a convincing case for an ancient and currently unfashionable view: that the polarities and tensions that are constitutive of selfhood can only be reconciled through an orientation of the self as a whole to an objective Good.

Written for health professionals and managers involved in the planning or provision of stroke care, this book provides a comprehensive, state-of-the-art overview of the evidence and practices that underpin high quality stroke care. It sets the scene by describing the epidemiology, trends and needs of stroke patients, followed by chapters on the prevention of stroke, investigation and management of TIAs (transient ischaemic attack), early management and thrombolysis, clinical management of acute stroke patients and rehabilitation. Each chapter is thematically-linked and provides a complete, up-to-date review of evidence, its implications for clinical practice, proven multidisciplinary models of delivering high quality care, organisation of services for greatest impact within cost constraints and emerging areas for future management of stroke patients.This book is unique as it covers areas such as palliative and end-of-life care for stroke patients, planning and provision of stroke services, benchmarking for quality of services and management of stroke patients in community settings. It will be a unique resource for anyone caring for stroke patients, regardless of discipline or level of expertise, and provides a quick and friendly compendium of evidence, good practice and practical hints on organising care.

The 1990s saw a revival of interest in Kierkegaard's thought, affecting the fields of theology, social theory, and literary and cultural criticism. The resulting discussions have done much to discredit the earlier misreadings of Kierkegaard's works. This collection of essays by Kierkegaard scholars represents the new consensus on Kierkegaard and his conception of moral selfhood. It answers the charges of one of Kierkegaard's biggest critics, contemporary philosopher Alasdair MacIntyre, and shows how some of Kierkegaard's insights into tradition, virtuous character, and the human good may actually support MacIntyre's ideas. The contributors include Alasdair MacIntyre and Philip Quinn.

This book is concerned with why (or whether) paintings have value: why they might be worth creating and attending to. The author starts from the challenge expressed in Plato's critique of the arts generally, according to which they do not lead us to what is true and good, and may take us away from them. Rudd tries to show that this Platonic Challenge can be answered in its own terms: that painting is good because it does lead us to truth. What paintings can give us is a non-discursive "knowledge by acquaintance" in which the essence of the painting's subject-matter is made present to the viewer. Rudd traces this understanding of painting as ontologically revelatory from the theology of the Byzantine Icon to classical Chinese appreciations of landscape painting, to the work of Merleau-Ponty and other Phenomenologists inspired by European Modernist art. He argues that this account of painting as disclosing the essences of things can also take up what is right about expressive and formalist theories of painting; and that it can apply as much to abstract as to representational painting. But to disclose the reality of things can only be of value if the reality disclosed is itself of value; and in the concluding part of the book, Rudd argues that the value of painting can only be properly understood in the context of a wider metaphysics or theology in which value is understood, not as a human projection, but as a basic characteristic of reality as such.

This book is a discussion of some of Kierkegaard's central ideas, showing their relevance to contemporary debates in epistemology, ethics, and the philosophy of religion. Anthony Rudd's aim is not simply to expound Kierkegaard's ideas but to draw on them creatively in order to illuminate questions about the foundations of morality and the nature of personal identity, as discussed by analytical philosophers such as MacIntyre, Parfit, Williams, and Foot. Rudd seeks a way forward from the sterile conflict between the view that morality and religion are based on objective reasoning and the view that they are merely expressions of subjective emotions. He argues that morality and religion must be understood in terms of the individual's search for a sense of meaning in his or her own life, but emphasizes that this does not imply that values are arbitrary or merely subjective.

Love, Reason, and Will: Kierkegaard After Frankfurt introduces and investigates themes common to Harry G. Frankfurt and Soren Kierkegaard, focusing particularly on their understanding of love. Several distinguished contributors argue that Kierkegaard's insights about love, volition, and identity can help us to evaluate aspects of Frankfurt's well-known arguments about love and caring; similarly, Frankfurt's analyses of the higher-order will, valuing, and self-love help clarify themes in Kierkegaard's Works of Love and other books. By bringing these two key thinkers into conversation with each other, we may glean a new understanding of the structure of love, reasons for love or deriving from loving, and more broadly, the central ethical questions of "how to live" and to develop an authentic identity and meaningful life. Love, Reason, and Will will appeal to readers interested in the philosophy of action and emotions, continental thought (especially in the existential tradition), the study of character in psychology, and theological work on neighbor-love and virtues.

The Ottoman Empire is often portrayed as a bloodthirsty Empire bent on conquering Europe and opposing the great European powers of its time through its military strength. From its beginnings in the thirteenth century the Ottoman Empire expanded its territory over the vast expanses of the Middle East and throughout much of Southeastern Europe, the core of which it held for over 400 years. While Ottoman history is not devoid of acts of rebellion and insurrection, it is curiously sparse over much of that time in terms of significant rebellion in the Balkans. This paper will attempt to uncover the reasons for the relative ease with which they ruled over an area comprised of different cultures and religions.