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If globalization is to be a benefit and not a burden to humankind, it must be governed by global institutions that are perceived by all people to be democratic and just. But before we can create such institutions, we must imagine them, and that requires a rethinking and extension of normative political theory. Global Justice and Transnational Politics encourages and advances that work.The book’s first part, “Weak Universalism,” contains essays by Amartya Sen and Leif Wenar that offer constructive developments of John Rawls’s statement of the principles a liberal polity might reasonably propose to govern its relations with other peoples. The second part, “Strong Universalism and Transnational Commitments,” contains essays by Jurgen Habermas, David Luban, Martha Nussbaum, and Thomas Pogge examining the normative sources and possible types of cross-border commitments. In the third part, “Transnational Politics and National Identities,” Habermas discusses the possibility of a democratic political order developing within the institutional framework of the European Union; Thomas McCarthy draws on Kant to show how cosmopolitanism might be reconciled with the legacy of nationalism; and Craig Calhoun tries to retrieve a positive aspect of the tradition of nationalism, namely that it provides large populations with a powerful way of imagining political community across space and time.
Emmanuel Levinas was a significant contributor to the field of philosophy, phenomenology and religion. A key interpreter of Husserl, he stressed the importance of attitudes to other people in any philosophical system. For Levinas, to be a subject is to take responsibility for others as well as yourself. He regarded ethics as the foundation for all other philosophy, but later admitted it could also be the foundation for theology. Michael Purcell outlines the basic themes of Levinas’ thought and the ways in which they might be deployed in fundamental and practical theology, and the study of the phenomenon of religion.
This accessible introduction to religious ethics focuses on the major forms of moral reasoning encompassing the three ‘Abrahamic’ religions: Judaism, Christianity, and Islam. Draws on a range of moral issues, such as examples arising from friendship, marriage, homosexuality, lying, forgiveness and its limits, the death penalty, the environment, warfare, and the meaning of work, career, and vocation Looks at both ethical reasoning and importantly, “how” that reasoning reveals insights into a religious tradition Investigates the resources available to address common problems confronting Abrahamic faiths, and how each faith explains and defends its moral viewpoints Offering concrete topics for interfaith discussions, this is a timely and insightful introduction to a fast-growing field of interest
Larry Alexander offers a skeptical appraisal of the claim that freedom of expression is a human right. He examines the various contexts in which a right to freedom of expression might be asserted and concludes that it cannot be supported in any of these contexts. Alexander argues that the legal protection affording freedom of expression is definitely of value, although the form such protection takes will vary with historical and cultural circumstances–and, ultimately, is not a matter of human rights.
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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