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In Natural Ethical Facts William Casebeer argues that we can articulate a fully naturalized ethical theory using concepts from evolutionary biology and cognitive science, and that we can study moral cognition just as we study other forms of cognition. His goal is to show that we have “softly fixed” human natures, that these natures are evolved, and that our lives go well or badly depending on how we satisfy the functional demands of these natures. Natural Ethical Facts is a comprehensive examination of what a plausible moral science would look like.Casebeer begins by discussing the nature of ethics and the possible relationship between science and ethics. He then addresses David Hume’s naturalistic fallacy and G. E. Moore’s open-question argument, drawing on the work of John Dewey and W. V. O. Quine. He then proposes a functional account of ethics, offering corresponding biological and moral descriptions. Discussing in detail the neural correlates of moral cognition, he argues that neural networks can be used to model ethical function. He then discusses the impact his views of moral epistemology and ontology will have on traditional ethical theory and moral education, concluding that there is room for other moral theories as long as they take into consideration the functional aspect of ethics; the pragmatic neo-Aristotelian virtue theory he proposes thus serves as a moral “big tent.” Finally, he addresses objections to ethical naturalism that may arise, and calls for a reconciliation of the sciences and the humanities. “Living well,” Casebeer writes, “depends upon reweaving our ethical theories into the warp and woof of our scientific heritage, attending to the myriad consequences such a project will have for the way we live our lives and the manner in which we structure our collective moral institutions.”
Criminal proceedings in which people can lose life, liberty, or reputation tell us a great deal about the character of any society. In Japan, it is prosecutors who wield the greatest control over these values and who therefore reveal most clearly the character of the Japanese way of justice. In this book, David T. Johnson portrays Japanese prosecutors at work; the social, political, and legal contexts that enable and constrain their actions; and the content of the justice thereby delivered. Johnson is the first researcher, Japanese or foreign, to gain access to the frontline prosecutors who charge cases and the backstage prosecutors who manage and direct them. He shows that prosecutors in Japan frequently harmonize to imperlatives of justice that Americans often regard as irreconcilable: the need to individualize cases alike. However, their capacity to correct offenders and to obtain contrite, complete confessions from criminal suspects. Johnson argues that this extreme reliance on confessions occasionally leads to extreme efforts to extract them. Indeed, much of the most disturbing prosecutor behavior springs directly or indirectly from the system’s inordinate dependence on admissions of guilt. The major achievements of Japanese criminal justice are thus inextricably intertwined with its most notable defects, and efforts to fix the defects threaten to undermine the accomplishments. Clearly written and skillfully argued, this comparative analysis will be of interest to students of Japan, criminology, and law and society. It illuminates unexplored realms in Japan’s criminal justice system while challenging readers to examine their assumptions about how crime should be prosecuted in their own systems of criminal justice.
People act for reasons. That is how we understand ourselves. But what is it to act for a reason? This is what Fred Schueler investigates. He rejects the dominant view that the beliefs and desires that constitute our reasons for acting simply cause us to act as we do, and argues instead for a view centered on practical deliberation-our ability to evaluate the reasons we accept. Schueler’s account of “reasons explanations: emphasizes the relation between reasons and purposes, and the fact that the reasons for an action are not always good reasons.
For the millions of readers who love Ayn Rand’s novels and who seek to understand her revolutionary philosophy of Objectivism, there has not been available a simple and concise introduction to her thought. Objectivism in One Lesson is that book. In layman’s terms, using vivid examples, Andrew Bernstein clearly explains the brilliant ideas that animate the conflict and characters of Anthem, The Fountainhead, and Atlas Shrugged. This is the definitive introductory text to the rational philosophy that will transform the world.
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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