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Poverty, inequality, violence, environmental degradation, and tyranny continue to afflict the world. Ethics of Global Development offers a moral reflection on the ends and means of local, national, and global efforts to overcome these five scourges. After emphasizing the role of ethics in development studies, policy-making, and practice, David A. Crocker analyzes and evaluates Amartya Sen’s philosophy of development in relation to alternative ethical outlooks. He argues that Sen’s turn to robust ideals of human agency and democracy improves on both Sen’s earlier emphasis on ‘capabilities and functionings’ and Martha Nussbaum’s version of the capability orientation. This agency-focused capability approach is then extended and strengthened by applying it to the challenges of consumerism and hunger, the development responsibilities of affluent individuals and nations, and the dilemmas of globalization. Throughout the book the author argues for the importance of more inclusive and deliberative democratic institutions.
One of the most fruitful interdisciplinary boundaries in contemporary scholarship is that between philosophy and cognitive science. Now that solid empirical results about the activities of the human mind are available, it is no longer necessary for philosophers to practice armchair psychology.In this short, accessible, and entertaining book, Alvin Goldman presents a masterly survey of recent work in cognitive science that has particular relevance to philosophy. Besides providing a valuable review of the most suggestive work in cognitive and social psychology, Goldman demonstrates conclusively that the best work in philosophy in a surprising number of different fields—including philosophy of science, epistemology, metaphysics, and ethics as well as philosophy of mind—must take into account empirical breakthroughs in psychology.One of those rare texts that will also be useful for professionals, Philosophical Applications of Cognitive Science is appropriate for students in a wide range of philosophy courses. It will also interest researchers and students in psychology who are intrigued by the wider theoretical implications of their work.
Human rights have been generally understood as juridical products, organizational outcomes or abstract principles that are realized through formal means such as passing laws, creating institutions or formulating ideals. In this book, Fuyuki Kurasawa argues that we must reverse this ‘top-down’ focus by examining how groups and persons struggling against global injustices construct and enact human rights through five transnational forms of ethico-political practice: bearing witness, forgiveness, foresight, aid and solidarity. From these, he develops a new perspective highlighting the difficult social labour that constitutes the substance of what global justice is and ought to be, thereby reframing the terms of debates about human rights and providing the outlines of a critical cosmopolitanism centred around emancipatory struggles for an alternative globalization.
What is terrorism? How is it different from other kinds of political violence? Why exactly is it wrong? Why is war often thought capable of being justified? On what grounds should we judge when the use of violence is morally acceptable? It is often thought that using violence to uphold and enforce the rule of law can be justified, that violence used in self-defense is acceptable, and that some liberation movements can be excused for using violence–but that terrorism is always wrong. How persuasive are these arguments, and on what bases should we judge them? How Terrorism is Wrong collects articles by Virginia Held along with much new material. It offers a moral assessment of various forms of political violence, with terrorism the focus of much of the discussion. Here and throughout, Held examines possible causes discussed, including the connection between terrorism and humiliation. Held also considers military intervention, conventional war, intervention to protect human rights, violence to prevent political change, and the status and requirements of international law. She looks at the cases of Rwanda, Kosovo, Iraq, and the Israeli/Palestinian conflict. Finally, she explores questions of who has legitimate authority to engage in justifiable uses of violence, whether groups can be responsible for ethnic violence, and how the media should cover terrorism. Held discusses appropriate ways of engaging in moral evaluation and improving our moral recommendations concerning the uses of violence. Just war theory has been developed for violence between the military forces of conflicting states, but much contemporary political violence is not of this kind. Held considers the guidance offered by such traditional moral theories as Kantian ethics and utilitarianism, and also examines what the newer approach of the ethics of care can contribute to our evaluations of violence. Care is obviously antithetical to violence since violence destroys what care takes pains to build; but the ethics of care recognizes that violence is not likely to disappear from human affairs, and can offer realistic understandings of how best to reduce it.
ما از اخلاق چه انتظاری داریم؟ این سوال شاید تاحدودی برای عموم مردم و یا متخصصان این رشته قابل پاسخ باشد؛ اینکه خوب بودن را به ما بیاموزد و در تنظیم روابط فردی م...
جشن کتاب تهران به ایستگاه سی و یکم رسیده است. حال و احوال نشر کتاب خوب نیست و باید فرهنگدوستان را به خرید و هدیه دادن کتاب ترغیب نمود. خانه اخلاقپژوهان جوان ب...
بنیاد کتابهای اخلاق اسلامی عمدتا پالایش جان از آلودگیها و آراستن آن به زیباییها است. اندیشه محوری این قبیل کتابها آن است که انسان فعلی آنی نیست که باید باشد...
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