Ethical Experience

Ethical Experience provides a unique phenomenological dialogue between psychology and philosophy. This novel approach focuses on lived experiences that belong to daily practical life, such self-identity and ethical decision-making. This practical focus enables the reader to explore how ethics relates to psychology and how the ethical agent determines herself within her surrounding community and world. Using Husserl's ethics the authors present a phenomenological approach moral psychology that offers an alternative to cognitive and neuroscientific theories. This is a practical and theoretically rigorous textbook that will be of use to those researching and studying ethics, morality, psychology and religion.

Levinas’s ethical metaphysics is essentially a meditation on what makes ethical agency possible – that which enables us to act in the interest of another, to put the well-being of another before our own. This line of questioning found its inception in and drew its inspiration from the mass atrocities that occurred during the Second World War. The Holocaust , like the Cambodian genocide, or those in Rwanda and Srebrenica, exemplifies what have come to be known as the ‘never again’ situations. After these events, we looked back each time, with varying degrees of incomprehension, horror, anger and shame, asking ourselves how we could possibly have let it all happen again. And yet, atrocity crimes are still rampant. After Rwanda (1994) and Bosnia-Herzegovina (1992–1995), came Kosovo (1999) and Darfur (2003). In our present-day world , hate crimes motivated by racial, sexual, or other prejudice, and mass hate such as genocide and terror, are on the rise (think, for example, of Burma, Zimbabwe, Sri Lanka and North Korea). A critical revaluation of the conditions of possibility of ethical agency is therefore more necessary than ever. This volume is committed to the possibility of ‘never again’. It is dedicated to all the victims – living and dead – of what Levinas calls the ‘sober, Cain-like coldness’ at the root of all crime against humanity , as much as every singular crime against another human being .

How do movies evoke and express ethical ideas? What role does our emotional involvement play in this process? What makes the aesthetic power of cinema ethically significant? Cinematic Ethics: Exploring Ethical Experience through Film addresses these questions by examining the idea of cinema as a medium of ethical experience with the power to provoke emotional understanding and philosophical thinking. In a clear and engaging style, Robert Sinnerbrink examines the key philosophical approaches to ethics in contemporary film theory and philosophy using detailed case studies of cinematic ethics across different genres, styles, and filmic traditions. Written in a lucid and lively style that will engage both specialist and non-specialist readers, this book is ideal for use in the academic study of philosophy and film. Key features include annotated suggestions for further reading at the end of each chapter and a filmography of movies useful for teaching and researching cinematic ethics.

What do we mean when we say that a novel's conclusion "feels right"? How did feeling, form, and the sense of right and wrong get mixed up, during the nineteenth century, in the experience of reading a novel? Good Form argues that Victorian readers associated the feeling of narrative form—of being pulled forward to a satisfying conclusion—with inner moral experience. Reclaiming the work of a generation of Victorian “intuitionist” philosophers who insisted that true morality consisted in being able to feel or intuit the morally good, Jesse Rosenthal shows that when Victorians discussed the moral dimensions of reading novels, they were also subtly discussing the genre’s formal properties. For most, Victorian moralizing is one of the period’s least attractive and interesting qualities. But Good Form argues that the moral interpretation of novel experience was essential in the development of the novel form—and that this moral approach is still a fundamental, if unrecognized, part of how we understand novels. Bringing together ideas from philosophy, literary history, and narrative theory, Rosenthal shows that we cannot understand the formal principles of the novel that we have inherited from the nineteenth century without also understanding the moral principles that have come with them. Good Form helps us to understand the way Victorians read, but it also helps us to understand the way we read now.

"Upward mobility through the path of higher education has been an article of faith for generations of working-class, low-income, and immigrant college students. While we know this path usually entails financial sacrifices and hard work, very little attention has been paid to the deep personal compromises such students have to make as they enter worlds vastly different from their own. Measuring the true cost of higher education for those from disadvantaged backgrounds, Moving Up without Losing Your Way looks at the ethical dilemmas of upward mobility--the broken ties with family and friends, the severed connections with former communities, and the loss of identity--faced by students as they strive to earn a successful place in society"--Dust jacket.

Ethical loneliness is the experience of being abandoned by humanity, compounded by the cruelty of wrongs not being acknowledged. It is the result of multiple lapses on the part of human beings and political institutions that, in failing to listen well to survivors, deny them redress by negating their testimony and thwarting their claims for justice. Jill Stauffer examines the root causes of ethical loneliness and how those in power revise history to serve their own ends rather than the needs of the abandoned. Out of this discussion, difficult truths about the desire and potential for political forgiveness, transitional justice, and political reconciliation emerge. Moving beyond a singular focus on truth commissions and legal trials, she considers more closely what is lost in the wake of oppression and violence, how selves and worlds are built and demolished, and who is responsible for re-creating lives after they are destroyed. Stauffer boldly argues that rebuilding worlds and just institutions after violence is a broad obligation and that those who care about justice must first confront their own assumptions about autonomy, liberty, and responsibility before an effective response to violence can take place. In building her claims, Stauffer draws on the work of Emmanuel Levinas, Jean Améry, Eve Sedgwick, and Friedrich Nietzsche, as well as concrete cases of justice and injustice across the world.

A defence of ethical intuitionism where (i) there are objective moral truths; (ii) we know these through an immediate, intellectual awareness, or 'intuition'; and (iii) knowing them gives us reasons to act independent of our desires. The author rebuts the major objections to this theory and shows the difficulties in alternative theories of ethics.

First published in 2002. This is Volume VIII of the Library Psychology 12 volume series. The philosophical problem addressed by this book is perhaps the one most relevant to the life of the average unphilosophical man. It can be argued that every man assumes a solution in his life. Much of the first half of this book is historical or exploratory. The second half is highly analytical, examining the relations between ethical claims and other kinds of claims that generally are accorded cognitive status. This is designed to be work of a kind with which advanced students in philosophy are most familiar.

Reproduction of the original.

Why do some people achieve ethical excellence while others fail? For example, how did Gloria Lewis overcome a lifetime of difficulty and go on to found a non-profit focused on feeding the homeless while Danny Starrett, despite a seemingly ideal childhood, became a rapist and murderer? Why did some Germans rescue their Jewish neighbors while others stood by? One recent study found that four personal variables, taken together, differentiated Nazi-era bystanders from rescuers with startling 96.1% accuracy: social responsibility, altruistic moral reasoning, empathic concern, and risk-taking—traits related to ethical excellences (virtues) like justice, benevolence, and courage. Drawing from the combined wisdom of classical Socratic and Confucian philosophy, recent work in psychology, and the lived experience of recognized moral heroes, the book focuses on how each of us can work toward ethical excellence, becoming more like Lewis and neighbor-rescuers than like Starrett and Nazi-era bystanders. The ancient Socratic and Confucian philosophical traditions offer surprisingly sophisticated advice regarding moral education. Because research in psychology helps us assess the feasibility of cultivating virtue in ourselves and those we influence, Ethical Excellence focuses on combining sound philosophical analysis of ethical virtue and related concepts with relevant empirical research on how these concepts are manifested and developed in everyday practice. Willpower, for example, contributes to development of temperance or moderation, grit relates to perseverance, and empathy is connected to benevolence. Finally, the study of ethically exceptional people—moral heroes or exemplars—serves as living proof that ethical excellence is possible, and exemplars can provide inspiration to attempt it ourselves and guidance regarding how to do so successfully. Relevant stories and excerpts from the author’s own interviews with award-winning ethical exemplars complement the use of philosophical virtue theory and psychological research on virtue-relevant practice. Together, these three approaches—philosophy, psychology, and biography—help to triangulate” ethical excellence and its achievement, presenting a much clearer and more complete picture than we can get from any one of these methods alone.