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This text not only provides an introduction to the main traditions in ethical thought–such as virtue ethics, utilitarianism, and deontology–but also offers a conceptual framework of ethical pluralism for understanding the relationship among these various theories. This new edition has been significantly affected by the events of September 11, 2001.
The need for a global ethics has its origin in the human situation as such (i.e. in the fact of hominisation that has dismissed us from the natural security of animal instincts and thrown us into the state of freedom) and especially in the present situation of humankind that is characterised by an extreme increase of external challenges to our co-responsability, brought about by the results of natural science, technology, politics and economy, and – as it appears – lacking internal resources of ethical reason. The present book tries to show that the transcentendal-pragmatic approach to discourse ethics can reconstruct the genesis of this situation and provide a rational response to the external challenges to and the internal deficits of global ethics. (Peeters 2001)
Social justice: an ideal, forever beyond our grasp; or one of many practical possibilities? More than a matter of intellectual discourse, the idea of justice plays a real role in how—and how well—people live. And in this book the distinguished scholar Amartya Sen offers a powerful critique of the theory of social justice that, in its grip on social and political thinking, has long left practical realities far behind.The transcendental theory of justice, the subject of Sen’s analysis, flourished in the Enlightenment and has proponents among some of the most distinguished philosophers of our day; it is concerned with identifying perfectly just social arrangements, defining the nature of the perfectly just society. The approach Sen favors, on the other hand, focuses on the comparative judgments of what is “more” or “less” just, and on the comparative merits of the different societies that actually emerge from certain institutions and social interactions.At the heart of Sen’s argument is a respect for reasoned differences in our understanding of what a “just society” really is. People of different persuasions—for example, utilitarians, economic egalitarians, labor right theorists, no-nonsense libertarians—might each reasonably see a clear and straightforward resolution to questions of justice; and yet, these clear and straightforward resolutions would be completely different. In light of this, Sen argues for a comparative perspective on justice that can guide us in the choice between alternatives that we inevitably face.
Surveying many of Plato’s dialogues from the early, middle, and late periods, prominent philosopher John M. Rist shows how Plato gradually came to realize the need for metaphysics to support his ethical position and that a rigorous ethics required a secure metaphysics grounded in universal values.
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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