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The concept of global justice makes visible how we citizens of affluent countries are potentially implicated in the horrors so many must endure in the so-called less developed countries.Distinct conceptions of global justice differ in their specific criteria of global justice. However, they agree that the touchstone is how well our global institutional order is doing, compared to its feasible alternatives, in regard to the fundamental human interests that matter from a moral point of view.We are responsible for global regimes such as the global trading system and the rules governing military interventions. These institutional arrangements affect human beings worldwide, for instance by shaping the options and incentives of governments and corporations. Alternative paths of globalization would have differed in how much violence, oppression, and extreme poverty they engender. And global institutional reforms could greatly enhance human rights fullfillment in the future.The importance of this global justice approach reaches well beyond philosophy. It helps ordinary citizens evaluate their options and their responsibility for global institutional factors, and it challenges social scientists to address the causes of poverty and hunger that act across borders.The present volume addresses four main topics regarding global justice: The normative grounds for claims regarding the global institutional order, the substantive normative principles for a legitimate global order, the roles of legal human rights standards, and some institutional arrangements that may make the present world order less unjust.All royalties from this book have been assigned to Oxfam.
How do we know what is morally right or wrong, good or bad? There have been innumerable answers to this question in the history of philosophy. Most of these answers can be grouped under two major positions. Either moral experience is emotional, but then it must be subjective (sentimentalism); or it is objective, but then it must be rational (rationalism). This division is based on a dichotomy between reason and emotion. However, this dichotomy has long been rejected by many emotion-scholars. This book presents a new philosophical theory according to which we need intuitions and emotions in order to have objective moral knowledge, which is called affectual intuitionism. Affectual Intuitionism combines ethical intuitionism with a cognitive theory of emotions. This approach avoids a phenomenologically implausible rationalism as much as a morally problematic relativism, and it connects well with recent developments in moral psychology.
Ethical questions feature prominently on today’s cultural andpolitical agendas. The Ethics of Cultural Studies presents an ethicalmanifesto for Cultural Studies, an exploration of its current ethicaland political concerns, and of its future challenges.The book is concerned with ethics in the material world, and drawson examples as diverse as cloning and genetics, asylum andimmigration, experiments in plastic surgery and in electronic anddigital art, memories of the Holocaust, September 11th, and mediarepresentations of violence and crime.The Ethics of Cultural Studies is a groundbreaking intervention thatsets the debate on ethics in cultural study, and offers an invaluablesource of ideas for students of contemporary culture.
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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