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Moral problems do not always come in the form of great social controversies. More often, the moral decisions we make are made quietly, constantly, and within the context of everyday activities and quotidian dilemmas. Indeed, these smaller decisions are based on a moral foundation that few of us ever stop to think about but which guides our every action. Here distinguished philosopher Bernard Gert presents a clear and concise introduction to what he calls “common morality” — the moral system that most thoughtful people implicitly use when making everyday, common sense moral decisions and judgments. Common Morality is useful in that — while not resolving every disagreement on controversial issues — it is able to distinguish between acceptable and unacceptable answers to moral problems. In the first part of the book Gert lays out the fundamental features of common morality: moral rules, moral ideals, and a two-step procedure for determining when a violation of a moral rule is justified. Written in a non-technical style, the ten general moral rules include rules on which everyone can agree, such as “do not kill,” “do not deceive,” and “keep your promises.” The moral ideals include similarly uncontroversial precepts such as “Relieve pain” and “Aid the needy.” In the second part of the book Gert examines the underlying concepts that justify common morality, such as the notions of rationality and impartiality. The distillation of over 40 years of scholarship, this book is the most accessible version of Gert’s influential theory of morality as well as an eye-opening look at the moral foundations of our everyday actions. Throughout the discussion is clear enough for a reader with little or no philosophy background.
John Stuart Mill was the leading British philosopher of the 19th century and his famous essay Utilitarianism is the most influential statement of the philosophy of utilitarianism.Henry West has written the most up-to-date and user-friendly introduction to utilitarianism available. The book serves as both a commentary to and interpretation of the text. This book is primarily intended as a textbook for students in philosophy assigned to read Utilitarianism but it should also prove helpful to students and professionals in other fields such as political science, history and economics.
What distinguishes evils from ordinary wrongs? Is hatred a necessarily evil? Are some evils unforgivable? Are there evils we should tolerate? What can make evils hard to recognize? Are evils inevitable? How can we best respond to and live with evils? Claudia Card offers a secular theory of evil that responds to these questions and more. Evils, according to her theory, have two fundamental components. One component is reasonably foreseeable intolerable harm — harm that makes a life indecent and impossible or that makes a death indecent. Theother component is culpable wrongdoing. Atrocities, such as genocides, slavery, war rape, torture, and severe child abuse, are Card’s paradigms because in them these key elements are writ large. Atrocities deserve more attention than secular philosophers have so far paid them. They are distinguishedfrom ordinary wrongs not by the psychological states of evildoers but by the seriousness of the harm that is done. Evildoers need not be sadistic: they may simply be negligent or unscrupulous in pursuing their goals. Card’s theory represents a compromise between classic utilitarian and stoic alternatives (including Kant’s theory of radical evil). Utilitarians tend to reduce evils to their harms; Stoics tend to reduce evils to the wickedness of perpetrators: Card accepts neither reduction. She also responds toNietzsche’s challenges about the worth of the concept of evil, and she uses her theory to argue that evils are more important than merely unjust inequalities. She applies the theory in explorations of war rape and violence against intimates. She also takes up what Primo Levi called “the gray zone”,where victims become complicit in perpetrating on others evils that threaten to engulf themselves. While most past accounts of evil have focused on perpetrators, Card begins instead from the position of the victims, but then considers more generally how to respond to — and live with — evils, asvictims, as perpetrators, and as those who have become both.
The essays collected in this volume all explore the problem of the relation between moral philosophy and modernity. The book argues against recent attempts to return to the virtue-centered perspective of ancient Greek ethics. As well as exploring the differences between ancient and modern ethics, the author treats such topics as the roles of reason and history in our moral understanding, the inadequacy of philosophical naturalism, and the foundations of modern liberalism. These essays will be of interest both to professional scholars and to general readers concerned with ethics and politics.
From the relative obscurity in which Levinas’s work languished until very recently, Emmanuel Levinas must now be judged as one of the most influential figures in contemporary Continental philosophy. There is no better guide than John Lewelyn to lead one through the thickets of Levinas’s prose. Bursting with questions, multiple references, cascading citations and multilingual puns and nuances, this book is the compelling record of intellectual obsession. Taking as its guiding thre the theme of genealogy, the book gives a broadly chronological and impressively manageable presentation of the whole sweep of the Levinas’s work. Balanced and finely grained, Llewelyn confronts questions of method, Heidegger, phenomenology, the theme of sensibility, religion, enjoyment, feminity, eros, justice and the political. The book reaches a stunning climax in a series of chapters that give a hestitant but tolerant discussion of the question of God in Levinas, the relation to Levinasian ethics to Nietzscheangenealogy, and an extraordinary discussion of metaphor that leads into a wholly original analysis of Levinas’s poetics and metaphorics. The book concludes with a sensitive reading of the autobiographical epigraphs to Levinas’sOtherwise than Being…and a consideration of the Holocaust.
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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