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Evil has long fascinated psychologists, philosophers, novelists and playwrights but remains an incredibly difficult concept to talk about. On Evilis a compelling and at times disturbing tour of the many faces of evil. What is evil, and what makes people do awful things? If we can explain evil, do we explain it away? Can we imagine the mind of a serial killer, or does such evil defy description? Does evil depend on a contrast with good, as religion tells us, or can there be evil for evil’s sake? Adam Morton argues that any account of evil must help us understand three things: why evil occurs; why evil often arises out of banal or everyday situations; and how wecan be seen as evil. Drawing on fascinating examples as diverse as Augustine, Buffy the Vampire Slayer, psychological studies of deviant behaviour and profiles of serial killers, Adam Morton argues that evil occurs when internal, mental barriers against it simply break down. He also introduces us to some nightmare people, such as Adolf Eichmann and Hannibal Lecter, reminding us that understanding their actions as humans brings us closer to understanding evil. Exciting and thought-provoking, On Evilis essential reading for anyone interested in a topic that attracts and repels us in equal measure.
This book lays out foundations for a “science of morals.” Binmore uses game theory as a systematic tool for investigating ethical matters. He reinterprets classical social contract ideas within a game-theory framework and generates new insights into the fundamental questions of social philosophy. In contrast to the previous writing in moral philosophy that relied on vague notion such as ” societal well-being” and “moral duty,” Binmore begins with individuals; rational decision-makers with the ability to emphasize with one another. Any social arrangement that prescribes them to act against their interests will become unstable and eventually will be replaced by another, until one is found that includes worthwhile actions for all individuals involved.
This book compares the genocide perpetrated by both Nazism and Communism. Both political systems were evil yet, when compared, they lose some of their power to shock. The book considers: the different receptions given to Nazism and Communism; whether people can behave “rationally” in contexts of great wickedness; whether the Communist or Nazi worldview was more “rational” the relationship between post-war memories and history; and how atrocities are remembered by society and how intellectuals construct them. The editors argue that these twentieth-century evils invite comparison if only because of their traumatic effects and that we have an obligation to understand what happened and an obligation to understand how we have dealt with it.
Biomedical ethics is a burgeoning academic field with complex and far-reaching consequences. Whereas in Western secular bioethics this subject falls within larger ethical theories and applications (utilitarianism, deontology, teleology, and the like), Islamic biomedical ethics has yet to find its natural academic home in Islamic studies. In this pioneering work, Abdulaziz Sachedina – a scholar with life-long academic training in Islamic law – relates classic Muslim religious values to the new ethical challenges that arise from medical research and practice. He depends on Muslim legal theory, but then looks deeper than juridical practice to search for the underlying reasons that determine the rightness or wrongness of a particular action. Drawing on the work of diverse Muslim theologians, he outlines a form of moral reasoning that can derive and produce decisions that underscore the spirit of the Shari’a. These decisions, he argues, still leave room to revisit earlier decisions and formulate new ones, which in turn need not be understood as absolute or final. After laying out this methodology, he applies it to a series of ethical questions surrounding the human life-cycle from birth to death, including such issues as abortion, euthanasia, and organ donation. The implications of Sachedina’s work are broad. His writing is unique in that it aims at conversing with Jewish and Christian ethics, moving beyond the Islamic fatwa literature to search for a common language of moral justification and legitimization among the followers of the Abrahamic traditions. He argues that Islamic theological ethics be organically connected with the legal tradition of Islam to enable it to sit in dialogue with secular and scripture-based bioethics in other faith communities. A breakthrough in Islamic bioethical studies, this volume is welcome and long-overdue reading for anyone interested in facing the difficult questions posed by modern medicine not only to the Muslim faithful but to the ethically-minded at large.
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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