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What makes an event count as an action? Typical answers appeal to the way in which the event was produced: e.g., perhaps an arm movement is an action when caused by mental states (in particular ways), but not when caused in other ways. Andrew Sneddon argues that this type of answer, which he calls “productionism”, is methodologically and substantially mistaken. In particular, productionist answers to this question tend to be either individualistic or foundationalist, or both, without explicit defence. Instead, Sneddon offers an externalist, anti-foundationalist account of what makes an event count as an action, which he calls neo-ascriptivism, after the work of H.L.A. Hart. Specifically, Sneddon argues that our practices of attributing moral responsibility to each other are at least partly constitutive of events as actions.
Bernard Williams is remembered as one of the most brilliant and original philosophers of the past fifty years. Widely respected as a moral philosopher, Williams began to write about politics in a sustained way in the early 1980s. There followed a stream of articles, lectures, and other major contributions to issues of public concern–all complemented by his many works on ethics, which have important implications for political theory.This new collection of essays, most of them previously unpublished, addresses many of the core subjects of political philosophy: justice, liberty, and equality; the nature and meaning of liberalism; toleration; power and the fear of power; democracy; and the nature of political philosophy itself. A central theme throughout is that political philosophers need to engage more directly with the realities of political life, not simply with the theories of other philosophers. Williams makes this argument in part through a searching examination of where political thinking should originate, to whom it might be addressed, and what it should deliver.Williams had intended to weave these essays into a connected narrative on political philosophy with reflections on his own experience of postwar politics. Sadly he did not live to complete it, but this book brings together many of its components. Geoffrey Hawthorn has arranged the material to resemble as closely as possible Williams’s original design and vision. He has provided both an introduction to Williams’s political philosophy and a bibliography of his formal and informal writings on politics.Those who know the work of Bernard Williams will find here the familiar hallmarks of his writing–originality, clarity, erudition, and wit. Those who are unfamiliar with, or unconvinced by, a philosophical approach to politics, will find this an engaging introduction. Both will encounter a thoroughly original voice in modern political theory and a searching approach to the shape and direction of liberal political thought in the past thirty-five years.
This second edition of A Companion to Bioethics, fully revised and updated to reflect the current issues and developments in the field, covers all the material that the reader needs to thoroughly grasp the ideas and debates involved in bioethics. Thematically organized around an unparalleled range of issues, including discussion of the moral status of embryos and fetuses, new genetics, life and death, resource allocation, organ donations, AIDS, human and animal experimentation, health care, and teaching Now includes new essays on currently controversial topics such as cloning and genetic enhancement Topics are clearly and compellingly presented by internationally renowned bioethicists A detailed index allows the reader to find terms and topics not listed in the titles of the essays themselves
Much of the intense current interest in collective memory concerns the politics of memory. In a book that asks, “Is there an ethics of memory?” Avishai Margalit addresses a separate, perhaps more pressing, set of concerns. The idea he pursues is that the past, connecting people to each other, makes possible the kinds of “thick” relations we can call truly ethical. Thick relations, he argues, are those that we have with family and friends, lovers and neighbors, our tribe and our nation–and they are all dependent on shared memories. But we also have “thin” relations with total strangers, people with whom we have nothing in common except our common humanity. A central idea of the ethics of memory is that when radical evil attacks our shared humanity, we ought as human beings to remember the victims. Margalit’s work offers a philosophy for our time, when, in the wake of overwhelming atrocities, memory can seem more crippling than liberating, a force more for revenge than for reconciliation. Morally powerful, deeply learned, and elegantly written, The Ethics of Memory draws on the resources of millennia of Western philosophy and religion to provide us with healing ideas that will engage all of us who care about the nature of our relations to others.
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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