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In developing a new theory of political and moral community, J. Donald Moon takes questions of cultural pluralism and difference more seriously than do many other liberal thinkers of our era: Moon is willing to confront the problem of how community can be created among those who have very different views about the proper ends of human life. Experiencing such profound disagreement, can we live together in a society under norms we all accept? In recent years, traditional ways of looking at this query have come under attack by post-modernists, feminists, and thinkers concerned with pluralism. Respectfully engaging their critiques, Moon proposes a reformulated liberalism that is intended to overcome the problems they have identified.In developing a new theory of political and moral community, J. Donald Moon takes questions of cultural pluralism and difference more seriously than do many other liberal thinkers of our era: Moon is willing to confront the problem of how community can be created among those who have very different views about the proper ends of human life. Experiencing such profound disagreement, can we live together in a society under norms we all accept? In recent years, traditional ways of looking at this query have come under attack by post-modernists, feminists, and thinkers concerned with pluralism. Respectfully engaging their critiques, Moon proposes a reformulated liberalism that is intended to overcome the problems they have identified.
This book explores recent developments in ethics of virtue. While acknowledging the Aristotelian roots of modern virtue ethics – with its emphasis on the moral importance of character – this collection recognizes that more recent accounts of virtue have been shaped by many other influences, such as Aquinas, Hume, Nietzsche, Hegel and Marx, Confucius and Lao-tzu. The authors also examine the bearing of virtue ethics on other disciplines such as psychology, sociology and theology, as well as attending to some wider public, professional and educational implications of the ethics of virtue. This pioneering book will be invaluable to researchers and students concerned with the many contemporary varieties and applications of virtue ethics. .
Jason Stanley presents a startling and provocative claim about knowledge: that whether or not someone knows a proposition at a given time is in part determined by his or her practical interests, i.e. by how much is at stake for that person at that time. So whether a true belief is knowledge is not merely a matter of supporting beliefs or reliability; in the case of knowledge, practical rationality and theoretical rationality are intertwined. Stanley defends this thesis against alternative accounts of the phenomena that motivate it, such as the claim that knowledge attributions are linguistically context-sensitive (contextualism about knowledge attributions), and the claim that the truth of a knowledge claim is somehow relative to the person making the claim (relativism about knowledge). In the course of his argument Stanley introduces readers to a number of strategies for resolving philosophical paradox, making the book essential not just for specialists in epistemology but for all philosophers interested in philosophical methodology. Since a number of his strategies appeal to linguistic evidence, it will be of great interest to linguists as well.
It is widely recognized that American culture is both exceptionally religious and exceptionally violent. Americans participate in religious communities in high numbers, yet American citizens also own guns at rates far beyond those of citizens in other industrialized nations. Since9/11, United States scholars have understandably discussed religious violence in terms of terrorist acts, a focus that follows United States policy. Yet, according to Jon Pahl, to identify religious violence only with terrorism fails to address the long history of American violence rooted in religion throughout the country’s history. In essence, Americans have found ways to consider blessed some very brutal attitudes and behaviors both domestically and globally.In Empire of Sacrifice, Pahl explains how both of these distinctive features of American culture work together by exploring how constructions along the lines of age, race, and gender have operated to centralize cultural power across American civil or cultural religions in ways that dont always appear to be “religious” at all. Pahl traces the development of these forms of systemic violence throughout American history, using evidence from popular culture, including movies such as Rebel without a Cause and Reefer Madness and works of literature such as The Narrative of the Life of Frederick Douglass and The Handmaid’s Tale, to illuminate historical events. Throughout, Pahl focuses an intense light on the complex and durable interactions between religion and violence in American history, from Puritan Boston to George W. Bushs Baghdad.
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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