As a broad concept, 'globalization' denotes the declining significance of national boundaries. At a deeper level, globalization is the proposition that nation-states are losing the power to control what occurs within their borders and that what transpires across borders is rising in relative significance. The Ethical Dimensions of Global Development: An Introduction, the fifth book in Rowman & Littlefield's Institute for Philosophy and Public Policy Studies series, discusses key questions concerning globalization and its implications, including: Can general ethical principles be brought to bear on questions of globalization? Do economic development and self-government require a duty of care? Is economic destiny crucial to individual autonomy? This collection provides readers with current information and useful insights into this complex topic.

As a broad concept, 'globalization' denotes the declining significance of national boundaries. At a deeper level, globalization is the proposition that nation-states are losing the power to control what occurs within their borders and that what transpires across borders is rising in relative significance. The Ethical Dimensions of Global Development: An Introduction, the fifth book in Rowman & Littlefield's Institute for Philosophy and Public Policy Studies series, discusses key questions concerning globalization and its implications, including: Can general ethical principles be brought to bear on questions of globalization? Do economic development and self-government require a duty of care? Is economic destiny crucial to individual autonomy? This collection provides readers with current information and useful insights into this complex topic.

Development economics, political theory, and ethics long carried on their own scholarly dialogues and investigations with almost no interaction among them. Only in the mid-1990s did this situation begin to change, primarily as a result of the pioneering work of an economist, Amartya Sen, and a philosopher who doubled as a classicist and legal scholar, Martha Nussbaum. Sen's Development as Freedom (1999) and Nussbaum's Women and Human Development (2000) together signaled the emergence of a powerful new paradigm that is commonly known as the "capabilities approach" to development ethics. Key to this approach is the recognition that citizens must have basic "capabilities" provided most crucially through health care and education if they are to function effectively as agents of economic development. Capabilities can be measured in terms of skills and abilities, opportunities and control over resources, and even moral virtues like the virtue of care and concern for others. The essays in this collection extend, criticize, and reformulate the capabilities approach to better understand the importance of power, especially institutional power. In addition to the editors, the contributors are Sabina Alkire, David Barkin, Nigel Dower, Shelley Feldman, Des Gasper, Daniel Little, Asuncion Lera St. Clair, A. Allan Schmid, Paul B. Thompson, and Thanh-Dam Truong.

In a world where every person is exposed daily through the mass media to images of violence and suffering, as most dramatically exemplified in recent years by the ongoing tragedy in Darfur, the question naturally arises: What responsibilities do we, as bystanders to such social injustice, bear in holding accountable those who have created the conditions for this suffering? And what is our own complicity in the continuance of such violence--indeed, how do we contribute to and benefit from it? How is our responsibility as individuals connected to our collective responsibility as members of a society? Such questions underlie Stephen Esquith's investigation in this book. For Esquith, being responsible means holding ourselves accountable as a people for the institutions we have built or tolerated and the choices we have made individually and collectively within these institutional constraints. It is thus more than just acknowledgment; it involves settling accounts as well as recognizing our own complicity even as bystanders.