Ethics Reform

In this new book, Tariq Ramadan argues that it is crucial to find theoretical and practical solutions that will enable Western Muslims to remain faithful to Islamic ethics while fully living within their societies and their time. He notes that Muslim scholars often refer to the notion of ijtihad (critical and renewed reading of the foundational texts) as the only way for Muslims to take up these modern challenges. But, Ramadan argues, in practice such readings have effectively reached the limits of their ability to serve the faithful in the West as well as the East. In this book he sets forward a radical new concept of ijtihad, which puts context -- including the knowledge derived from the hard and human sciences, cultures and their geographic and historical contingencies -- on an equal footing with the scriptures as a source of Islamic law.

This volume analyzes government ethics law from the perspective of an academic critic and that of a lawyer who was the chief White House ethics lawyer for two and a half years. Richard Painter argues that the existing ethics regime is in need of substantial reform.

Explains why the current US insider trading regime is inefficient and unjust, and offers a clear path to reform.

Global political actors, from states and NGOs to activist groups and individuals, exert influence in societies beyond their own in myriad ways--including via public criticism, consumer boycotts, divestment campaigns, sanctions, and forceful intervention. Often, they do so in the name of justice-promotion. While attempts to promote justice in other societies can do good, they are also often subject to moral criticism and raise several serious moral questions. For example, are there ways to promote one's own ideas about justice in another society while still treating its members tolerantly? Are there ways to do so without disrespecting their legitimate political institutions or undermining their collective self-determination? To understand the ethics of justice-promoting intervention, Lucia M. Rafanelli moves beyond the traditional focus of other scholarship in this area on states waging wars or employing other conventional tools of coercive foreign policy. Specifically, Rafanelli constructs a philosophically-grounded and nuanced ethics of intervention to determine when attempts to promote justice in foreign societies are morally permissible. Promoting Justice Across Borders develops ethical standards for justice-promoting intervention that call on us to rethink received notions about the ordinary bounds of politics, and to abandon the thought that politics does and should take place primarily within the state. These ethical standards also give us a model for how to engage in political struggles for justice on a global scale--not only in conditions of supreme emergency, but in the ordinary circumstances of everyday global politics. They therefore form the basis of a cosmopolitanism that is neither premised upon nor aimed at bringing about the end of politics. Ultimately, Rafanelli shows how the promotion of justice everywhere can be the legitimate (political) concern of people anywhere.

This provocative work provides a radical reassessment of the emergence and nature of Christian sexual morality, the dominant moral paradigm in Western society since late antiquity. While many scholars, including Michel Foucault, have found the basis of early Christian sexual restrictions in Greek ethics and political philosophy, Kathy L. Gaca demonstrates on compelling new grounds that it is misguided to regard Greek ethics and political theory—with their proposed reforms of eroticism, the family, and civic order—as the foundation of Christian sexual austerity. Rather, in this thoroughly informed and wide-ranging study, Gaca shows that early Christian goals to eradicate fornication were derived from the sexual rules and poetic norms of the Septuagint, or Greek Bible, and that early Christian writers adapted these rules and norms in ways that reveal fascinating insights into the distinctive and largely non-philosophical character of Christian sexual morality. Writing with an authoritative command of both Greek philosophy and early Christian writings, Gaca investigates Plato, the Stoics, the Pythagoreans, Philo of Alexandria, the apostle Paul, and the patristic Christians Clement of Alexandria, Tatian, and Epiphanes, freshly elucidating their ideas on sexual reform with precision, depth, and originality. Early Christian writers, she demonstrates, transformed all that they borrowed from Greek ethics and political philosophy to launch innovative programs against fornication that were inimical to Greek cultural mores, popular and philosophical alike. The Septuagint's mandate to worship the Lord alone among all gods led to a Christian program to revolutionize Gentile sexual practices, only for early Christians to find this virtually impossible to carry out without going to extremes of sexual renunciation. Knowledgeable and wide-ranging, this work of intellectual history and ethics cogently demonstrates why early Christian sexual restrictions took such repressive ascetic forms, and casts sobering light on what Christian sexual morality has meant for religious pluralism in Western culture, especially among women as its bearers.

Reforming the Moral Subject explores a movement known as "ethics reform" that flourished in Central Europe between 1890 and 1930. Tracie Matysik examines the works of German-speaking intellectuals and activists-moral philosophers, sociologists, legal theorists, pedagogy specialists, psychoanalysts, sexual liberationists, and others-who discovered in the language of ethics a means to revitalize the public sphere. Ethics reformers used the academic field of moral philosophy to contest public- and state-sponsored rhetoric that they thought equated "morality" with national loyalty, religious tradition, and repressive sexual mores. They founded organizations and periodicals, circulated brochures, and hosted lectures and conferences, all aimed at rethinking ethics for a secular modernity. Arising in a context sharply influenced by materialism, Darwinism, and the advent of sexology, ethics debates gradually focused not surprisingly on the role of sexuality in definitions of ethics and of the moral subject. Intellectuals and activists came to agree that sexuality was central to the formation of the moral subject. Some viewed the moral subject as that individual who had learned to suppress sexual drives, while others saw sexual drives and sexual autonomy as the source of moral energy and sentiment. The association of sexuality with a wide and variegated discussion of ethics made the sexualized moral subject an open concept that could not be fully regulated, confined, or conflated with national identities. Matysik's compelling intellectual and cultural history of ethics and moral subjectivity reframes the nature of German liberalism and intellectual activism from the end of the nineteenth century until the interwar period.