This book continues and revises the ideas of justice as fairness that John Rawls presented in "A Theory of Justice" but changes its philosophical interpretation in a fundamental way. That previous work assumed what Rawls calls a "well-ordered society," one that is stable and relatively homogenous in its basic moral beliefs and in which there is broad agreement about what constitutes the good life. Yet in modern democratic society a plurality of incompatible and irreconcilable doctrines -- religious, philosophical, and moral -- coexist within the framework of democratic institutions. Recognizing this as a permanent condition of democracy, Rawls asks how a stable and just society of free and equal citizens can live in concord when divided by reasonable but incompatible doctrines?

This edition includes the essay "The Idea of Public Reason Revisited," which outlines Rawls' plans to revise "Political Liberalism, " which were cut short by his death.

"An extraordinary well-reasoned commentary on "A Theory of Justice."..a decisive turn towards political philosophy."

-- "Times Literary Supplement"

The question, "Why should I obey the law?" introduces a contemporary puzzle that is as old as philosophy itself. The puzzle is especially troublesome if we think of cases in which breaking the law is not otherwise wrongful, and in which the chances of getting caught are negligible. Philosophers from Socrates to H.L.A. Hart have struggled to give reasoned support to the idea that we do have a general moral duty to obey the law but, more recently, the greater number of learned voices has expressed doubt that there is any such duty, at least as traditionally conceived. The thought that there is no such duty poses a challenge to our ordinary understanding of political authority and its legitimacy. In what sense can political officials have a right to rule us if there is no duty to obey the laws they lay down? Some thinkers, concluding that a general duty to obey the law cannot be defended, have gone so far as to embrace philosophical anarchism, the view that the state is necessarily illegitimate. Others argue that the duty to obey the law can be grounded on the idea of consent, or on fairness, or on other ideas, such as community.

The question, 'Why should I obey the law?' introduces a contemporary puzzle that is as old as philosophy itself. The puzzle is especially troublesome if we think of cases in which breaking the law is not otherwise wrongful, and in which the chances of getting caught are negligible. Philosophers from Socrates to H.L.A. Hart have struggled to give reasoned support to the idea that we do have a general moral duty to obey the law but, more recently, the greater number of learned voices has expressed doubt that there is any such duty, at least as traditionally conceived. The thought that there is no such duty poses a challenge to our ordinary understanding of political authority and its legitimacy. In what sense can political officials have a right to rule us if there is no duty to obey the laws they lay down? Some thinkers, concluding that a general duty to obey the law cannot be defended, have gone so far as to embrace philosophical anarchism, the view that the state is necessarily illegitimate. Others argue that the duty to obey the law can be grounded on the idea of consent, or on fairness, or on other ideas, such as community.

John Rawls aims to express an essential part of the common core of the democratic tradition-justice as fairness-and to provide an alternative to utilitarianism, which had dominated the Anglo-Saxon tradition of political thought since the nineteenth century. Rawls substitutes the ideal of the social contract as a more satisfactory account of the basic rights and liberties of citizens as free and equal persons. "Each person," writes Rawls, "possesses an inviolability founded on justice that even the welfare of society as a whole cannot override." Advancing the ideas of Rousseau, Kant, Emerson, and Lincoln, Rawls's theory is as powerful today as it was when first published. Though the revised edition of A Theory of Justice, published in 1999, is the definitive statement of Rawls's view, much of the extensive literature on his theory refers to the original. This first edition is available for scholars and serious students of Rawls's work.

Atrial fibrillation is a common and important arrythmia which affects nearly5% of peopple over 70. This synthesis of current knowledge which is based onmuch original work by the author brings togeher for the first time the many areas of advance in recent years and will help to make experts from the highly specialised fields within cardiology aware of the developments withinothers.

This Hackett edition, first published in 1981, is an unabridged and unaltered republication of the seventh (1907) edition as published by Macmillan and Company, Limited. From the forward by John Rawls: In the utilitarian tradition Henry Sidgwick (1838-1900) has an important place. His fundamental work, The Methods of Ethics (first edition 1874, seventh and last edition 1907, here reprinted), is the clearest and most accessible formulation of what we may call 'the classical utilitarian doctorine.' This classical doctrine holds that the ultimate moral end of social and individual action is the greatest net sum of the happiness of all sentient beings. Happinesss is specified (as positive or negative) by the net balance of pleasure over pain, or, as Sidgwick preferred to say, as the net balance of agreeable over disagreeable consciousness. . . .

Since it appeared in 1971, John Rawls's "A Theory of Justice" has become a classic. The author has now revised the original edition to clear up a number of difficulties he and others have found in the original book.

Rawls aims to express an essential part of the common core of the democratic tradition--justice as fairness--and to provide an alternative to utilitarianism, which had dominated the Anglo-Saxon tradition of political thought since the nineteenth century. Rawls substitutes the ideal of the social contract as a more satisfactory account of the basic rights and liberties of citizens as free and equal persons. "Each person," writes Rawls, "possesses an inviolability founded on justice that even the welfare of society as a whole cannot override." Advancing the ideas of Rousseau, Kant, Emerson, and Lincoln, Rawls's theory is as powerful today as it was when first published.

Theories of Democracy builds on Robert Dahl's observation that there is no single theory of democracy; only theories. Beyond the broad commitment to rule by the majority, democracy involves a set of contentious debates concerning the proper function and scope of power, equality, freedom, justice, and interests. In this anthology, Ronald J. Terchek and Thomas C. Conte have brilliantly assembled the works of classical, modern, and contemporary commentators to illustrate the deep and diverse roots of the democratic ideal, as well as to provide materials for thinking about the way some contemporary theories build on different traditions of democratic theorizing. The arguments addressed in Theories of Democracy appear in the voices of authors who have championed influential theories concerning the opportunities and dangers associated with democratic politics. In this collection, Terchek and Conte have selected excerpts not as a means for promoting a particular way of looking at democracy, but rather they have wisely chosen works that will enable students to carry on an informed discourse on the meaning and purposes of democratic principles and practices. Theories of Democracy is a must for every student of democracy's past, present, and future.

This book consists of two parts: "The Law of Peoples," a major reworking of a much shorter article by the same name published in 1993, and the essay "The Idea of Public Reason Revisited," first published in 1997. Taken together, they are the culmination of more than fifty years of reflection on liberalism and on some of the most pressing problems of our times by John Rawls. "The Law of Peoples" extends the idea of a social contract to the Society of Peoples and lays out the general principles that can and should be accepted by both liberal and non-liberal societies as the standard for regulating their behavior toward one another. In particular, it draws a crucial distinction between basic human rights and the rights of each citizen of a liberal constitutional democracy. It explores the terms under which such a society may appropriately wage war against an "outlaw society" and discusses the moral grounds for rendering assistance to non-liberal societies burdened by unfavorable political and economic conditions. "The Idea of Public Reason Revisited" explains why the constraints of public reason, a concept first discussed in Political Liberalism (1993), are ones that holders of both religious and non-religious comprehensive views can reasonably endorse. It is Rawls's most detailed account of how a modern constitutional democracy, based on a liberal political conception, could and would be viewed as legitimate by reasonable citizens who on religious, philosophical, or moral grounds do not themselves accept a liberal comprehensive doctrine-such as that of Kant, or Mill, or Rawls's own "Justice as Fairness," presented in A Theory of Justice (1971).

This last book by the late John Rawls, derived from written lectures and notes for his long-running course on modern political philosophy, offers readers an account of the liberal political tradition from a scholar viewed by many as the greatest contemporary exponent of the philosophy behind that tradition.

Rawls's goal in the lectures was, he wrote, "to identify the more central features of liberalism as expressing a political conception of justice when liberalism is viewed from within the tradition of democratic constitutionalism." He does this by looking at several strands that make up the liberal and democratic constitutional traditions, and at the historical figures who best represent these strands--among them the contractarians Hobbes, Locke, and Rousseau; the utilitarians Hume, Sidgwick, and J. S. Mill; and Marx regarded as a critic of liberalism. Rawls's lectures on Bishop Joseph Butler also are included in an appendix. Constantly revised and refined over three decades, Rawls's lectures on these figures reflect his developing and changing views on the history of liberalism and democracy--as well as how he saw his own work in relation to those traditions.

With its clear and careful analyses of the doctrine of the social contract, utilitarianism, and socialism--and of their most influential proponents--this volume has a critical place in the traditions it expounds. Marked by Rawls's characteristic patience and curiosity, and scrupulously edited by his student and teaching assistant, Samuel Freeman, these lectures are a fitting final addition to his oeuvre, and to the history of political philosophy as well.

This book originated as lectures for a course on political philosophy that Rawls taught regularly at Harvard in the 1980s. In time the lectures became a restatement of his theory of justice as fairness, revised in light of his more recent papers and his treatise "Political Liberalism" (1993). As Rawls writes in the preface, the restatement presents "in one place an account of justice as fairness as I now see it, drawing on all my previous] works." He offers a broad overview of his main lines of thought and also explores specific issues never before addressed in any of his writings.

Rawls is well aware that since the publication of "A Theory of Justice" in 1971, American society has moved farther away from the idea of justice as fairness. Yet his ideas retain their power and relevance to debates in a pluralistic society about the meaning and theoretical viability of liberalism. This book demonstrates that moral clarity can be achieved even when a collective commitment to justice is uncertain.

The premier political philosopher of his day, John Rawls, in three decades of teaching at Harvard, has had a profound influence on the way philosophical ethics is approached and understood today. This book brings together the lectures that inspired a generation of students--and a regeneration of moral philosophy. It invites readers to learn from the most noted exemplars of modern moral philosophy with the inspired guidance of one of contemporary philosophy's most noteworthy practitioners and teachers.

Central to Rawls's approach is the idea that respectful attention to the great texts of our tradition can lead to a fruitful exchange of ideas across the centuries. In this spirit, his book engages thinkers such as Leibniz, Hume, Kant, and Hegel as they struggle in brilliant and instructive ways to define the role of a moral conception in human life. The lectures delineate four basic types of moral reasoning: perfectionism, utilitarianism, intuitionism, and--the ultimate focus of Rawls's course--Kantian constructivism. Comprising a superb course on the history of moral philosophy, they also afford unique insight into how John Rawls has transformed our view of this history.

Welche Bedingungen lassen VAlker gerecht und friedlich zusammenleben? Unter welchen UmstAnden sind Kriege gerechtfertigt? Welche Leitlinien mA1/4ssen gegeben sein fA1/4r Organisationen, die eine gerechte Gesellschaft von VAlkern mit gleichen Rechten herzustellen vermAgen? In acht GrundsAtzen fA1/4r eine gerechte internationale Ordnung entwickelt der amerikanische Philosoph John Rawls einen hypothetischen 'Vertrag der Gesellschaft der VAlker'. Das jA1/4ngste Buch von John Rawls ist nach A Theory of Justice 1971, dt. 1975) und Political Liberalism (1993, dt. 1998) ein weiteres wichtiges Werk des bedeutenden amerikanischen Philosophen. Die Originalausgabe (The Law of Peoples, 1999) hat zu heftigen Kontroversen gefA1/4hrt.

Title: Annals of the Ancient Royal Forest of Exmoor ... Together with some account of the forest laws and charters of officers. L.P.Publisher: British Library, Historical Print EditionsThe British Library is the national library of the United Kingdom. It is one of the world's largest research libraries holding over 150 million items in all known languages and formats: books, journals, newspapers, sound recordings, patents, maps, stamps, prints and much more. Its collections include around 14 million books, along with substantial additional collections of manuscripts and historical items dating back as far as 300 BC.The HISTORY OF BRITAIN & IRELAND collection includes books from the British Library digitised by Microsoft. As well as historical works, this collection includes geographies, travelogues, and titles covering periods of competition and cooperation among the people of Great Britain and Ireland. Works also explore the countries' relations with France, Germany, the Low Countries, Denmark, and Scandinavia. ++++The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to insure edition identification: ++++ British Library Rawle, Edwin John; 1893. xi. 163 p.; 4 . 10368.l.4.

This scarce antiquarian book is a selection from Kessinger Publishing's Legacy Reprint Series. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment to protecting, preserving, and promoting the world's literature. Kessinger Publishing is the place to find hundreds of thousands of rare and hard-to-find books with something of interest for everyone!

This scarce antiquarian book is a selection from Kessinger Publishing's Legacy Reprint Series. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment to protecting, preserving, and promoting the world's literature. Kessinger Publishing is the place to find hundreds of thousands of rare and hard-to-find books with something of interest for everyone!

This DVD game is an interactive medieval adventure, in which the film cast (headed by Brian Blessed) do battle with dragons and giant spiders according to the decisions made by the player(s).

This Hackett edition, first published in 1981, is an unabridged and unaltered republication of the seventh (1907) edition as published by Macmillan and Company, Limited. From the forward by John Rawls: In the utilitarian tradition Henry Sidgwick (1838-1900) has an important place. His fundamental work, The Methods of Ethics (first edition 1874, seventh and last edition 1907, here reprinted), is the clearest and most accessible formulation of what we may call 'the classical utilitarian doctorine.' This classical doctrine holds that the ultimate moral end of social and individual action is the greatest net sum of the happiness of all sentient beings. Happinesss is specified (as positive or negative) by the net balance of pleasure over pain, or, as Sidgwick preferred to say, as the net balance of agreeable over disagreeable consciousness. . . .