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This title provides an introduction to the philosophical
implications of the recent surge of political and ethical interest
in historical redress. Should the British Museum return the Elgin
Marbles to Greece? Should settler societies in North America and
Australasia compensate the aboriginal people whom they
dispossessed? Should Israel have accepted Germany's compensation
for Nazi extermination policies? The last twenty years have seen a
remarkable surge of political and ethical interest in historical
redress - that is, the righting of old wrongs. In this fascinating
book, Richard Vernon argues that whatever the kind of redress
that's at issue, and whether the wrong is large or small, an
important philosophical issue arises. Exploring recent and high
profile cases, Vernon focuses on the issue of responsibility.
Responsibility isn't something inherited, like property or one's
DNA. How, then, can it fall to one generation to make good the
wrongs done by another? The book addresses all the main issues and
arguments relating to justice, memory, apology and citizenship, and
concludes by arguing for a forward-looking approach that focuses on
the right of future generations to live just lives. "Think Now" is
a new series of books which examines central contemporary social
and political issues from a philosophical perspective. These books
aim to be accessible, rather than overly technical, bringing
philosophical rigour to modern questions which matter the most to
us. Provocative yet engaging, the authors take a stand on political
and cultural themes of interest to any intelligent reader.
Although liberal democratic polities have an important place in
contemporary politics, their justification is contentious.
Liberalism and democracy are commonly thought to be inconsistent,
or at least in tension with one another; and the reality of liberal
democracy is perceived as falling far short of the ideal. In
Political Morality, Richard Vernon sets out to show that liberal
democracy can make sense as a single political conception, rather
than a trade-off between two different values. He also argues that
in conceiving of liberal democracy as proposed, other problems
inherent in liberalism and in democracy are eased; liberal
democracy is not exposed to the same objections as liberalism and
it can avoid some of the paradoxes that are said to plague
democratic theory. The book also points to some of the ways in
which polities currently termed 'liberal democracies' fall clearly
short of the values that might legitimize them.
First published in 1986. Nations have a unity often described as
'cultural'; and within them there are divergences some of which are
termed 'political'. But culture and politics do not, therefore,
comprise two wholly distinct zones or orders of experience, the one
marked by unity, the other by plurality. Unity and plurality
interpenetrate. These insights, which derive from the thinking of
Herder, have been fundamental to the work of F. M. Barnard. In this
volume a number of scholars contribute, in Barnardian vein,
reflections on the tensions between unity and plurality in the
history of ideas. The central underlying question is, in essence,
'what is the context of political life?' The question remains of
more importance than any single answer.
First published in 1986. Nations have a unity often described as
'cultural'; and within them there are divergences some of which are
termed 'political'. But culture and politics do not, therefore,
comprise two wholly distinct zones or orders of experience, the one
marked by unity, the other by plurality. Unity and plurality
interpenetrate. These insights, which derive from the thinking of
Herder, have been fundamental to the work of F. M. Barnard. In this
volume a number of scholars contribute, in Barnardian vein,
reflections on the tensions between unity and plurality in the
history of ideas. The central underlying question is, in essence,
'what is the context of political life?' The question remains of
more importance than any single answer.
Ideas of collective responsibility challenge the doctrine of
individual responsibility that is the dominant paradigm in law and
liberal political theory. But little attention is given to the
consequences of holding groups accountable for wrongdoing. Groups
are not amenable to punishment in the way that individuals are. Can
they be punished - and if so, how - or are other remedies
available? The topic crosses the borders of law, philosophy and
political science, and in this volume specialists in all three
areas contribute their perspectives. They examine the limits of
individual criminal liability in addressing atrocity, the meanings
of punishment and responsibility, the distribution of group
punishment to a group's members, and the means by which collective
accountability can be expressed. In doing so, they reflect on the
legacy of the Nuremberg Trials, on the philosophical understanding
of collective responsibility, and on the place of collective
accountability in international political relations.
John Locke's Letter Concerning Toleration (1689) is one of the most
widely-read texts in the political theory of toleration, and a key
text for the liberal tradition. However, Locke also defended
toleration more extensively in three subsequent Letters, which he
wrote in response to criticism by an Anglican cleric, Jonas Proast.
This edition, which includes a new translation of the original
Letter, by Michael Silverthorne, enables readers to assess John
Locke's theory of toleration by studying both his classic work and
essential extracts from the later Letters. An introduction by
Richard Vernon sets Locke's theory in its historical context and
examines the key questions for contemporary political theorists
which arise from this major work in the history of political
thought.
Cosmopolitan theory suggests that we should shift our moral
attention from the local to the global. Richard Vernon argues,
however, that if we adopt cosmopolitan beliefs about justice we
must re-examine our beliefs about political obligation. Far from
undermining the demands of citizenship, cosmopolitanism implies
more demanding political obligations than theories of the state
have traditionally recognized. Using examples including
humanitarian intervention, international criminal law, and
international political economy, Vernon suggests we have a
responsibility not to enhance risks facing other societies and to
assist them when their own risk-taking has failed. The central
arguments in Cosmopolitan Regard are that what we owe to other
societies rests on the same basis as what we owe to our own, and
that a theory of cosmopolitanism must connect the responsibilities
of citizens beyond their own borders with their obligations to one
another.
Cosmopolitan theory suggests that we should shift our moral
attention from the local to the global. Richard Vernon argues,
however, that if we adopt cosmopolitan beliefs about justice we
must re-examine our beliefs about political obligation. Far from
undermining the demands of citizenship, cosmopolitanism implies
more demanding political obligations than theories of the state
have traditionally recognized. Using examples including
humanitarian intervention, international criminal law, and
international political economy, Vernon suggests we have a
responsibility not to enhance risks facing other societies and to
assist them when their own risk-taking has failed. The central
arguments in Cosmopolitan Regard are that what we owe to other
societies rests on the same basis as what we owe to our own, and
that a theory of cosmopolitanism must connect the responsibilities
of citizens beyond their own borders with their obligations to one
another.
John Locke's Letter Concerning Toleration (1689) is one of the most
widely-read texts in the political theory of toleration, and a key
text for the liberal tradition. However, Locke also defended
toleration more extensively in three subsequent Letters, which he
wrote in response to criticism by an Anglican cleric, Jonas Proast.
This edition, which includes a new translation of the original
Letter, by Michael Silverthorne, enables readers to assess John
Locke's theory of toleration by studying both his classic work and
essential extracts from the later Letters. An introduction by
Richard Vernon sets Locke's theory in its historical context and
examines the key questions for contemporary political theorists
which arise from this major work in the history of political
thought.
This volume contributes to the growing literature on the morality
of procreation and parenting. About half of the chapters take up
questions about the morality of bringing children into existence.
They discuss the following questions: Is it wrong to create human
life? Is there a connection between the problem of evil and the
morality of procreation? Could there be a duty to procreate? How do
the environmental harms imposed by procreation affect its moral
status? Given these costs, is the value of establishing genetic
ties ever significant enough to render procreation morally
permissible? And how should government respond to peoples' motives
for procreating? The other half of the volume considers moral and
political questions about adoption and parenting. One chapter
considers whether the choice to become a parent can be rational.
The two following chapters take up the regulation of adoption,
focusing on whether the special burdens placed on adoptive parents,
as compared to biological parents, can be morally justified. The
book concludes by considering how we should conceive of adequacy
standards in parenting and what resources we owe to children. This
collection builds on existing literature by advancing new arguments
and novel perspectives on existing debates. It also raises new
issues deserving of our attention. As a whole it is sure to
generate further philosophical debate on pressing and rich
questions surrounding the bearing and rearing of children.
This volume contributes to the growing literature on the morality
of procreation and parenting. About half of the chapters take up
questions about the morality of bringing children into existence.
They discuss the following questions: Is it wrong to create human
life? Is there a connection between the problem of evil and the
morality of procreation? Could there be a duty to procreate? How do
the environmental harms imposed by procreation affect its moral
status? Given these costs, is the value of establishing genetic
ties ever significant enough to render procreation morally
permissible? And how should government respond to peoples' motives
for procreating? The other half of the volume considers moral and
political questions about adoption and parenting. One chapter
considers whether the choice to become a parent can be rational.
The two following chapters take up the regulation of adoption,
focusing on whether the special burdens placed on adoptive parents,
as compared to biological parents, can be morally justified. The
book concludes by considering how we should conceive of adequacy
standards in parenting and what resources we owe to children. This
collection builds on existing literature by advancing new arguments
and novel perspectives on existing debates. It also raises new
issues deserving of our attention. As a whole it is sure to
generate further philosophical debate on pressing and rich
questions surrounding the bearing and rearing of children.
This is a reproduction of a book published before 1923. This book
may have occasional imperfections such as missing or blurred pages,
poor pictures, errant marks, etc. that were either part of the
original artifact, or were introduced by the scanning process. We
believe this work is culturally important, and despite the
imperfections, have elected to bring it back into print as part of
our continuing commitment to the preservation of printed works
worldwide. We appreciate your understanding of the imperfections in
the preservation process, and hope you enjoy this valuable book.
++++ 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 ensure edition identification:
++++ Kalendar Notes: Short Devotional Comments For Every Sunday And
Holyday In The Christian Year John Richard Vernon William Wells
Gardner, 1874
Her Teaching As To Confession; The Real Presence; Prayer For The
Departed; Purgatory; Mistaken Devotions; Efforts For Reunion. Six
Sermons.
Her Teaching As To Confession; The Real Presence; Prayer For The
Departed; Purgatory; Mistaken Devotions; Efforts For Reunion. Six
Sermons.
This analysis of Georges Sorel's ideas on revolution and the
original translations of some of his little-known writings on this
theme offer a critical reassessment of Sorel's place in modern
political thought. By turns conservative pessimist, social
democrat, revolutionary syndicalist, and reactionary, Sorel is a
perplexing figure. He has long been regarded as one of a generation
of intellectuals who abandoned reason for violence, theoretical
reflection for practical commitment. But according to Sorel -- as
the title of his most notorious book makes clear -- the task of the
theoretician is to reflect on violence. He maintained that
reflection discloses the limited and deficient character of
practical thought, but he also recognized that the springs of
action escape the grasp of the reflective theorist. It was this
distinctness of theory and practice that Soreal attempted to come
to terms with in his thinking on revolution. If revolution is a
violent action, it is also a process of structural change which the
actors themselves do not comprehend. This theme enables the reader
to grasp a significant degree of continuity among some of Sorel's
bewilderingly diverse positions. Moreover, it accounts for much of
his critique of Marxism and his sceptical reflects on Marxian
notions of history, class, consciousness, and party. Placed in the
context of modern revolutionary thinking, Sorel is an eccentric
figure but not an irrelevant one, for his approach points to some
of the difficulties in the idea of revolution that were largely
overlooked by the 'New Left.'
Ideas of collective responsibility challenge the doctrine of
individual responsibility that is the dominant paradigm in law and
liberal political theory. But little attention is given to the
consequences of holding groups accountable for wrongdoing. Groups
are not amenable to punishment in the way that individuals are. Can
they be punished - and if so, how - or are other remedies
available? The topic crosses the borders of law, philosophy and
political science, and in this volume specialists in all three
areas contribute their perspectives. They examine the limits of
individual criminal liability in addressing atrocity, the meanings
of punishment and responsibility, the distribution of group
punishment to a group's members, and the means by which collective
accountability can be expressed. In doing so, they reflect on the
legacy of the Nuremberg Trials, on the philosophical understanding
of collective responsibility, and on the place of collective
accountability in international political relations.
Ideas of justice have traditionally focused on what individuals owe
to one another and have drawn our attention to what is considered
fair - what one of us owes to another is justly matched by what the
other owes to them. However, what does justice require us to do for
past and future generations? In Justice Back and Forth,
award-winning author Richard Vernon explores the possibility of
justice in cases where time makes reciprocity impossible. This
"temporal justice" is examined in ten controversial cases including
the duty to return historical artifacts, the ethics and politics of
parenting, the punishment of historical offences, the right to
procreate, and the imposition of constitutions on future citizens.
By deftly weaving together discussions on historical redress and
justice for future generations, Vernon reveals that these two
opposing topics can in fact be used to illuminate each other. In
doing so, he concludes that reciprocity can be adapted to serve
intergenerational cases.
This title provides an introduction to the philosophical
implications of the recent surge of political and ethical interest
in historical redress. Should the British Museum return the Elgin
Marbles to Greece? Should settler societies in North America and
Australasia compensate the aboriginal people whom they
dispossessed? Should Israel have accepted Germany's compensation
for Nazi extermination policies? The last twenty years have seen a
remarkable surge of political and ethical interest in historical
redress - that is, the righting of old wrongs. In this fascinating
book, Richard Vernon argues that whatever the kind of redress
that's at issue, and whether the wrong is large or small, an
important philosophical issue arises. Exploring recent and high
profile cases, Vernon focuses on the issue of responsibility.
Responsibility isn't something inherited, like property or one's
DNA. How, then, can it fall to one generation to make good the
wrongs done by another? The book addresses all the main issues and
arguments relating to justice, memory, apology and citizenship, and
concludes by arguing for a forward-looking approach that focuses on
the right of future generations to live just lives. "Think Now" is
a new series of books which examines central contemporary social
and political issues from a philosophical perspective. These books
aim to be accessible, rather than overly technical, bringing
philosophical rigour to modern questions which matter the most to
us. Provocative yet engaging, the authors take a stand on political
and cultural themes of interest to any intelligent reader.
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