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Adam Smith is the best known among economists for his book, The Wealth of Nations, often viewed as the keystone of modern economic thought. Others, often heterodox economists and social philosophers, on the contrary, focus on Smith’s Theory of Moral Sentiments, and explore his moral theory. This work treats these dimensions of Smith’s work as elements in a seamless moral philosophical vision, demonstrating the integrated nature of these works and Smith’s other writings. Although many practitioners today see the study of Smith as an antiquarian exercise, this book weaves Smith into a constructive critique of modern ecnomic analysis (engaging along the way the work of Nobel Laureates Gary Becker, Amarty Sen, Douglass North, and James Buchanan) and builds bridges between that discourse and the other social sciences.
The truth commission is an increasingly common fixture of newly democratic states with repressive or strife-ridden pasts. From South Africa to Haiti, truth commissions are at work with varying degrees of support and success. To many, they are the best–or only–way to achieve a full accounting of crimes committed against fellow citizens and to prevent future conflict. Others question whether a restorative justice that sets the guilty free, that cleanses society by words alone, can deter future abuses and allow victims and their families to heal. Here, leading philosophers, lawyers, social scientists, and activists representing several perspectives look at the process of truth commissioning in general and in post-apartheid South Africa. They ask whether the truth commission, as a method of seeking justice after conflict, is fair, moral, and effective in bringing about reconciliation. The authors weigh the virtues and failings of truth commissions, especially the South African Truth and Reconciliation Commission, in their attempt to provide restorative rather than retributive justice. They examine, among other issues, the use of reparations as social policy and the granting of amnesty in exchange for testimony. Most of the contributors praise South Africa’s decision to trade due process for the kinds of truth that permit closure. But they are skeptical that such revelations produce reconciliation, particularly in societies that remain divided after a compromise peace with no single victor, as in El Salvador. Ultimately, though, they find the truth commission to be a worthy if imperfect instrument for societies seeking to say “never again” with confidence. At a time when truth commissions have been proposed for Bosnia, Kosovo, Cyprus, East Timor, Cambodia, Nigeria, Palestine, and elsewhere, the authors’ conclusion that restorative justice provides positive gains could not be more important. In addition to the editors, the contributors are Amy Gutmann, Rajeev Bhargava, Elizabeth Kiss, David A. Crocker, André du Toit, Alex Boraine, Dumisa Ntsebeza, Lisa Kois, Ronald C. Slye, Kent Greenawalt, Sanford Levinson, Martha Minow, Charles S. Maier, Charles Villa-Vicencio, and Wilhelm Verwoerd.
What is the philosophy of religion? How can we distinguish it from theology on the one hand and the psychology/sociology of religious belief on the other? What does it mean to describe God as ‘eternal’? And should religious people want there to be good arguments for the existence of God, or is religious belief only authentic in the absence of these good arguments?00In this ‘Very Short Introduction’ Tim Bayne introduces the field of philosophy of religion, and engages with some of the most burning questions that philosophers discuss. Considering how ‘religion’ should be defined, and whether we even need to be able to define it in order to engage in the philosophy of religion, he goes on to discuss whether the existence of God matters. Exploring the problem of evil, Bayne also debates the connection between faith and reason, and the related question of what role reason should play in religious contexts. Shedding light on the relationship between science and religion, Bayne finishes by considering the topics of reincarnation and the afterlife.
For much of the twentieth century, philosophy and science went their separate ways. In moral philosophy, fear of the so-called naturalistic fallacy kept moral philosophers from incorporating developments in biology and psychology. Since the 1990s, however, many philosophers have drawn on recent advances in cognitive psychology, brain science, and evolutionary psychology to inform their work. This collaborative trend is especially strong in moral philosophy, and these three volumes bring together some of the most innovative work by both philosophers and psychologists in this emerging interdisciplinary field.Contributors to Volume 1:William Casebeer (Air Force Academy), Leda Cosmides (University of California, Santa Barbara), Oliver Curry (London School of Economics), Michael Dietrich (Dartmouth College), Catherine Driscoll (North Carolina State University), Susan Dwyer (University of Maryland, Baltimore County), Owen Flanagan (Duke University), Gilbert Harman (Princeton University), Richard Joyce (Australian National University Research School of Social Science), Debra Lieberman (University of Hawaii), Ron Mallon (University of Utah), John Mikhail (Georgetown Law School), Geoffrey Miller (University of New Mexico), Jesse Prinz (University of North Carolina at Chapel Hill), Peter Railton (University of Michigan), Michael Ruse (Florida State University) Hagop Sarkissian (Duke University), Walter Sinnott-Armstrong (Dartmouth College), Chandra Sekhar Sripada (University of Michigan) Valerie Tiberius (University of Minnesota), John Tooby (University of California, Santa Barbara), Peter Tse (Dartmouth College) Kathleen Wallace (Hofstra University), Arthur Wolf (Stanford University), David Wong (Duke University).
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...
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