Moral Understandings

This is a revised edition of Walker's well-known book in feminist ethics first published in 1997. Walker's book proposes a view of morality and an approach to ethical theory which uses the critical insights of feminism and race theory to rethink the epistemological and moral position of the ethical theorist, and how moral theory is inescapably shaped by culture and history. The main gist of her book is that morality is embodied in "practices of responsibility" that express our identities, values, and connections to others in socially patterned ways. Thus ethical theory needs to be empirically informed and politically critical to avoid reiterating forms of socially entrenched bias. Responsible ethical theory should reveal and question the moral significance of social differences. The book engages with, and challenges, the work of contemporary analytic philosophers in ethics. Moral Understandings has been influential in reaching a global audience in ethics and feminist philosophy, as well as in tangential fields like nursing ethics; research ethics; disability ethics; environmental ethics, and social and political theory. This revised edition contains a new preface, a substantive postscript to Chapter 1 about "the subject of moral philosophy"; the addition of a new chapter on the importance of emotion in practices of responsibility; and the addition of an afterword, which responds to critics of the book.

This volume traces the modern critical and performance history of this play, one of Shakespeare's most-loved and most-performed comedies. The essay focus on such modern concerns as feminism, deconstruction, textual theory, and queer theory.

In many histories of modern ethics, Kant is supposed to have ushered in an anti-realist or constructivist turn by holding that unless we ourselves 'author' or lay down moral norms and values for ourselves, our autonomy as agents will be threatened. In this book, Robert Stern challenges the cogency of this 'argument from autonomy', and claims that Kant never subscribed to it. Rather, it is not value realism but the apparent obligatoriness of morality that really poses a challenge to our autonomy: how can this be accounted for without taking away our freedom? The debate the book focuses on therefore concerns whether this obligatoriness should be located in ourselves (Kant), in others (Hegel) or in God (Kierkegaard). Stern traces the historical dialectic that drove the development of these respective theories, and clearly and sympathetically considers their merits and disadvantages; he concludes by arguing that the choice between them remains open.

Technology permeates nearly every aspect of our daily lives. Cars enable us to travel long distances, mobile phones help us to communicate, and medical devices make it possible to detect and cure diseases. But these aids to existence are not simply neutral instruments: they give shape to what we do and how we experience the world. And because technology plays such an active role in shaping our daily actions and decisions, it is crucial, Peter-Paul Verbeek argues, that we consider the moral dimension of technology. Moralizing Technology offers exactly that: an in-depth study of the ethical dilemmas and moral issues surrounding the interaction of humans and technology. Drawing from Heidegger and Foucault, as well as from philosophers of technology such as Don Ihde and Bruno Latour, Peter-Paul Verbeek locates morality not just in the human users of technology but in the interaction between us and our machines. Verbeek cites concrete examples, including some from his own life, and compellingly argues for the morality of things. Rich and multifaceted, and sure to be controversial, Moralizing Technology will force us all to consider the virtue of new inventions and to rethink the rightness of the products we use every day.

This book sets out to deepen our moral understanding by thinking about forgiveness: what does it mean for our understanding of morality that there is such a thing as forgiveness? Forgiveness is a challenge to moral philosophy, for forgiveness challenges us: it calls me to understand my relations to others, and thereby myself, in a new way. Without arguing for or against forgiveness, the present study tries to describe these challenges. These challenges concern both forgiving and asking for forgiveness. The latter is especially important in this context: what does the need to be forgiven mean? In the light of such questions, central issues in the philosophy of forgiveness are critically discussed, about the reasons and conditions for forgiveness, but mostly the focus is on new questions, about the relation of forgiveness to plurality, virtue, death, the processes of moral change and development, and the possibility of feeling at home in the world.

Torbjoern Taennsjoe presents 7 radically different moral theories "e; utilitarianism, egoism, deontological ethics, the ethics of rights, virtue ethics, feminist ethics, environmental or ecological ethics "e; each of which attempts to provide the ultimate answ

Can we have objective knowledge of right and wrong, of how we should live and what there is reason to do? Can it be anything but luck when our beliefs are true? Kieran Setiya confronts these questions in their most compelling and articulate forms, and argues that if there is objective ethical knowledge, human nature is its source.

Moral Injury and Beyond: Understanding Human Anguish and Healing Traumatic Wounds uniquely brings together a prominent collection of international contributors from the fields of psychiatry, psychology, philosophy, theology, military chaplaincy and acute crisis care to address the phenomenon of moral injury. Introduced in the 1990s to refer to a type of psychological trauma, experienced especially by soldiers who felt that their actions transgressed the expected moral norms, this innovative volume provides a timely update that progresses and redefines the field of moral injury. The ten ground-breaking essays expand our understanding of moral injury beyond its original military context, arguing that it can fruitfully be applied to and address predicaments most persons face in their daily lives. Approaching moral injury from different perspectives, the contributors focus on the experiences of combat veterans and other survivors of violent forms of adversity. The chapters address thought-provoking questions and topics, such as how survivors can regain their hope and faith, and how they can, in time, explore ways that will lead them to grow through their suffering. Exploring moral injury with a particular emphasis on spirituality, the early Church Fathers form the framework within which several chapters examine moral injury, articulating a new perspective on this important subject. The insights advanced are not limited to theoretical innovations but also include practical methods of dealing with the effects of moral injury. This pioneering collection will be essential resource for mental health practitioners and trainees working with people suffering from severe trauma. Due to its interdisciplinary nature, it will be useful not only to those academics and professionals engaged with moral injury but will be a source of inspiration for any perceptive student of the complexities and dilemmas of modern life, especially as it interfaces with issues of mental health and spirituality. It will also be invaluable to academics and students of Jungian psychology, theology, philosophy and history interested in war, migration and the impact of extreme forms of adversity.

Based on an unfinished manuscript by the late philosopher Dallas Willard, this book makes the case that the 20th century saw a massive shift in Western beliefs and attitudes concerning the possibility of moral knowledge, such that knowledge of the moral life and of its conduct is no longer routinely available from the social institutions long thought to be responsible for it. In this sense, moral knowledge—as a publicly available resource for living—has disappeared. Via a detailed survey of main developments in ethical theory from the late 19th through the late 20th centuries, Willard explains philosophy’s role in this shift. In pointing out the shortcomings of these developments, he shows that the shift was not the result of rational argument or discovery, but largely of arational social forces—in other words, there was no good reason for moral knowledge to have disappeared. The Disappearance of Moral Knowledge is a unique contribution to the literature on the history of ethics and social morality. Its review of historical work on moral knowledge covers a wide range of thinkers including T.H Green, G.E Moore, Charles L. Stevenson, John Rawls, and Alasdair MacIntyre. But, most importantly, it concludes with a novel proposal for how we might reclaim moral knowledge that is inspired by the phenomenological approach of Knud Logstrup and Emmanuel Levinas. Edited and eventually completed by three of Willard’s former graduate students, this book marks the culmination of Willard’s project to find a secure basis in knowledge for the moral life.

For most of the church's history, people have seen Christian ethics as normative and universally applicable. Recently, however, this view has been lost, thanks to naturalism and relativism. R. Scott Smith argues that Christians need to overcome Kant's fact-value dichotomy and recover the possibility of genuine moral and theological knowledge.