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China has the highest levels of copyright piracy and trademark counterfeiting in the world, even though it also provides the highest per capita volume of enforcement. In this original study of intellectual property rights (IPR) in relation to state capacity, Dimitrov analyzes this puzzle by offering the first systematic analysis of all IPR enforcement avenues in China, across all IPR subtypes. He shows that the extremely high volume of enforcement provided for copyrights and trademarks is unfortunately of a low quality, and as such serves only to perpetuate IPR violations. In the area of patents, however, he finds a low volume of high-quality enforcement. In light of these findings, the book develops a theory of state capacity that conceptualizes the Chinese state as simultaneously weak and strong. It also demonstrates that fully rationalized enforcement of domestic and foreign IPR is emerging unevenly and, somewhat counter-intuitively, chiefly in those IPR subtypes that are least subject to domestic or foreign pressure. The book draws on extensive fieldwork in China and five other countries, as well as on 10 unique IPR enforcement datasets that exploit previously unexplored sources, including case files of private investigation firms.
Current controversies about abortion, the environment, pornography, AIDS, capital punishment, and similar issues naturally lead to the question of whether there are any values that can be ultimately justified, or whether values are simply conventional. John Kekes argues that the present moral and political uncertainties are due to a deep change in our society from a dogmatic to a pluralistic view of values. Dogmatism is committed to there being only one justifiable system of values. Pluralism recognizes many such systems, and yet it avoids a chaotic relativism according to which all values are in the end arbitrary. Maintaining that good lives must be reasonable, but denying that they must conform to one true pattern, Kekes develops and justifies a pluralistic account of good lives and values, and works out its political, moral, and personal implications. The author defines values as possibilities whose realization would make lives good. He recognizes that their realization is difficult, especially since it involves choices among many, often conflicting, values. He argues, however, that living a good life requires a resolution of these conflicts, although reasonable resolutions are themselves plural in nature. His central claim is that pluralism is both reasonable and a preferable alternative to dogmatism and relativism.
Sam Harris’s first book,The End of Faith,ignited a worldwide debate about the validity of religion. In the aftermath, Harris discovered that most peoplefrom religious fundamentalists to nonbelieving scientistsagree on one point: science has nothing to say on the subject of human values. Indeed, our failure to address questions of meaning and morality through science has now become the most common justification for religious faith. It is also the primary reason why so many secularists and religious moderates feel obligated to “respect” the hardened superstitions of their more devout neighbors.In this explosive new book, Sam Harris tears down the wall between scientific facts and human values, arguing that most people are simply mistaken about the relationship between morality and the rest of human knowledge. Harris urges us to think about morality in terms of human and animal well-being, viewing the experiences of conscious creatures as peaks and valleys on a “moral landscape.” Because there are definite facts to be known about where we fall on this landscape, Harris foresees a time when science will no longer limit itself to merely describing what people do in the name of “morality”; in principle, science should be able to tell us what weoughtto do to live the best lives possible. Bringing a fresh perspective to age-old questions of right and wrong and good and evil, Harris demonstrates that we already know enough about the human brain and its relationship to events in the world to say that there are right and wrong answers to the most pressing questions of human life. Because such answers exist, moral relativism is simply falseand comes at increasing cost to humanity. And the intrusions of religion into the sphere of human values can be finally repelled: for just as there is no such thing as Christian physics or Muslim algebra, there can be no Christian or Muslim morality.Using his expertise in philosophy and neuroscience, along with his experience on the front lines of our “culture wars,” Harris delivers a game-changing book about the future of science and about the real basis of human cooperation.
In this brief history, philosopher Nicholas White reviews 2,500 years of philosophical thought about happiness.Addresses key questions such as: What is happiness? Should happiness play such a dominant role in our lives? How can we deal with conflicts between the various things that make us happy? Considers the ways in which major thinkers from antiquity to the modern day have treated happiness: from Plato’s notion of the harmony of the soul, through to Nietzsche’s championing of conflict over harmony. Relates questions about happiness to ethics and to practical philosophy.
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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