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How to live a morally decent life in the midst of today's constant, complex choices In a world of often confusing and terrifying global problems, how should we make choices in our everyday lives? Does anything on the individual level really make a difference? In Catastrophe Ethics, Travis Rieder tackles the moral philosophy puzzles that bedevil us. He explores vital ethical concepts from history and today and offers new ways to think about the “right” thing to do when the challenges we face are larger and more complex than ever before. Alongside a lively tour of traditional moral reasoning from thinkers like Plato, Mill, and Kant, Rieder posits new questions and exercises about the unique conundrums we now face, issues that can seem to transcend old-fashioned philosophical ideals. Should you drink water from a plastic bottle or not? Drive an electric car? When you learn about the horrors of factory farming, should you stop eating meat or other animal products? Do small commitments matter, or are we being manipulated into acting certain ways by corporations and media? These kinds of puzzles, Rieder explains, are everywhere now. And the tools most of us unthinkingly rely on to “do the right thing” are no longer enough. Principles like “do no harm” and “respect others” don't provide guidance in cases where our individual actions don't, by themselves, have any effect on others at all. We need new principles, with new justifications, in order to navigate this new world. In the face of consequential and complex crises, Rieder shares exactly how we can live a morally decent life. It's time to build our own catastrophe ethics.

The premise of The Diversity of Darkness and Shameful Behaviors is to emphasize the need for enlightened, rational thinking as a paradigm of thought as the culture of shamelessness continues to grow and cast its repulsive dark shadow over those who embrace enlightened reason and basic human rights for all.Diversity of Darkness is an innovative work and represents the third book of a trilogy written by the author that underscores the reality that there are many shamefully hateful and deadly behavioral threats that have jeopardized the very notions of civility, decency and justice around the world. This unique book utilizes evidence-based approaches in the examination of human behaviors in society that have become increasingly shameful and tolerated among a growing number of enablers. Key features include a combination of academic analyses that draw on numerous and specific examples of the diversity of darkness that encompasses the world along with a balanced practical, everyday-life approach to the study of the socio-political world we live in through the use of contemporary culture references and featured popular culture boxes.Social scientists, social thinkers and the general audience alike will be intrigued by the diversity of topics covered, including anti-civil rights movements; the rise of supremacist groups; hate crimes; mass shootings and active shootings; terrorism, war and genocide; an increase in shameful behaviors and attempts to shame others; and attacks on science, reason and rationality. We should realize that humanity has the intellect to accomplish great feats but heed the growing culture of shamelessness, irrationality and the diversity of darkness.

It is widely asserted that we are now living in a post-truth society. What that means, this book argues, is that the contemporary global world is thoroughly infested not only with trickster figures but an entire and operational trickster logic; or, that we now live in a Trickster Land – an argument advanced by the claim that in modernity liminality has become permanent; or that modern life is patently absurd.The first part of the book presents a series of ‘guides'to this condition, in the form of key thinkers and writers who can help us understand and navigate our Trickster Land. Such guides include Hermann Broch, Lewis Hyde, Roberto Calasso, Michel Serres, Sándor Márai, Colin Thubron and Albert Camus. The second part goes on to discuss five main regions of Trickster Land: art, thought, the economy, politics and society. This last, central chapter of the book contrasts trickster logic with the basic, foundational logic of social life, presented as gift-giving by Marcel Mauss and as sociability by Georg Simmel, and which is expressed here, combining Heraclitus and Plato with the Gospel of John, by three basic terms of ancient Greek culture, as arkhé charis logos: meaningful social life originally and in its essence is animated by the power of kind benevolence. This volume will appeal to scholars of social theory, anthropology and sociology with interests in political thought and contemporary culture.

This book explains why moral systems necessarily develop and why they take the various forms that they do. Johnson argues that moral systems are best understood as attempts both to seek out ways of living a fulfilling human life and also to find ways of relating to others who also seek a fulfilling life. Philosophers generally agree that the moral pathway is also the fulfilling pathway. However, the moral pathways advocated and the kind of fulfillments envisioned depend upon beliefs about human nature as well as beliefs about the ultimate nature of things--a worldview. Aristotle, Epicurus, Saint Augustine, and Friedrich Nietzsche, for instance, had radically varying views about what constitutes a fulfilling life. Johnson argues that the moral quest involves properly arbitrating among the often competing wants, needs, and desires pursued by human beings. Not all such wants, needs, and desires can be fulfilled; some must necessarily go unfulfilled. This implies that a vast number of human choices are moral choices. For instance, who eats and who does not? Johnson gives no moral advice. His aim is to show the reader the nature of the moral choices they necessarily make.

Excerpt:'This book is a frank criticism of most of the dominant ideas and institutions of our time: a confession of faith in nearly all the more daring heresies which hold, so to say, the firing line of our literature: a conception of a new social order and new planetary arrangement. It is therefore candidly egoistic, and I should like to explain the circumstances in which it was designed and written.'

States are often held responsible for their wrongdoings. States pay compensation for their unjust wars, as did Iraq in the aftermath of its invasion of Kuwait. States pay reparations for their historical wrongdoings, as did Chile to the victims of the Pinochet Regime, or Germany to Israel and other countries because of the Holocaust. Some argue that they should pay punitive damages for their international crimes as well. But state responsibility has a troubling feature: states are corporate agents, comprising flesh and blood citizens. When they turn to the public purse to finance their corporate liabilities, it is their citizens who pay the price. Even citizens who protested against their state's policies, did not know about them, or had no influence on policy makers end up sharing the burden. Why should these citizens pay for their state's wrongdoings, if they don't carry the blame? Responsible Citizens, Irresponsible States develops a fresh justification for citizens'duties to share the burden of their state's wrongdoings. This justification revolves around citizens'participation in their state: drawing on recent debates in the philosophy of collective action, Avia Pasternak shows that citizens are acting together in their state and that their state policies are the product of this collective action. Given this participation, citizens ought to share the burden of remedying harmful wrongs their state policies bring about. However, she also argues that not all citizens in all states are participating in their state. In many authoritarian states, citizens'participation in the state is highly restricted or coerced. Here, ordinary citizens do not share responsibility for their state policies and should not be forced to pay for them. These conclusions carry significant real-world implications for the way domestic international law holds various types of states, and their citizens, responsible for their wrongdoings. This work is essential for political theorists and philosophers grappling with citizen responsibility and duty.

Many Christians are engaged in a bass-pounding culture war in which fidelity to our tribe demands a constant call to arms. This antagonistic posture, however, erects walls, deepens divides, and mutes empathy. All about the Bass takes a different approach by offering fresh and faithful sheet music. Using the metaphor of an audio equalizer, Dr. Scott Burson proposes ten action steps designed to turn up the treble of empathic compassion without compromising the bass of righteous conviction. In the first extensive Christian engagement with Jonathan Haidt's Moral Foundations Theory, All about the Bass is academically grounded, yet written for a broad audience. Filled with practical advice and elevating stories of hope, it will inspire readers to move from hostility to hospitality. If you have been longing to sing a better song in our discordant world, All about the Bass is the book for you.

This book is about the concerns and unremitting attempts of Dutch state authorities to control and raise barriers against outlaw motorcycle gangs. It discusses how Dutch mayors go to great lengths to prevent the settlement of outlaw motorcycle gangs in clubhouses and bars; how state authorities look for ways to divert members away from civil service and private security companies; how the Dutch National Police attempts to frustrate the internal cohesiveness of outlaw motorcycle gangs through criminal investigations; and why the Dutch courts recently banned a number of clubs at the request of the Public Prosecution Service. In the attempt to describe, understand and explain this approach, this empirical study builds on the work of several scholars who all in their own way characterized contemporary society by the efforts to prevent crime in the earliest stages possible, which attempts are inherently coupled with a focus on the ‘future', ‘threats', ‘dangers', ‘indicators', ‘barriers'and ‘risks'. By conducting a social constructivist analysis through time, the author reveals that the approach to outlaw motorcycle gangs has made a 180-degree shift from inclusion in the 1970s to exclusion in present times. In doing so, it is argued that today's efforts to raise preventive barriers against outlaw motorcycle gangs must not be solely explained by the urge to prevent crime, but also as a way to mark the moral boundaries of society.

Em'Identidade dissidente', Edgard Leite dá continuidade ao trabalho realizado em'Predadores', em que aborda a história brasileira desde outro lado, resgatando fatos, contradições e ideias que, ao longo dos anos e devido a uma historiografia muitas vezes tendenciosa, permaneceram esquecidos. Um trabalho minucioso e uma tarefa árdua da qual o autor não se exime, mas enfrenta; assim como enfrenta certa tradição nos estudos históricos. Com uma escrita concisa, o autor desenvolve seus argumentos a partir da ideia de que, desde a revolução copernicana, a humanidade se voltou para a quantidade, em detrimento da qualidade. É justamente nesse mundo que emergirá o Brasil, uma vez que a chegada dos europeus se dará justamente no período em que os efeitos do giro copernicano instauram-se na Europa. Outro ponto importante para a compreensão da história brasileira será a laicização do Estado, que ganha força com o Iluminismo e tem na Revolução Francesa, sobretudo, o seu acontecimento mais agudo. Compreender a relação entre Estado e religião e, principalmente, a compreensão do conceito de espírito, será primordial para uma discussão acerca dos valores que moldam – ou deixam de moldar – uma sociedade. O livro termina com o evento de 1964, e o leitor certamente aguardará que o autor aborde, em livros vindouros, a continuação da história brasileira. Sempre com seu viés provocador e potente.

The exercise of public power by the military in civilian Western democracies such as Australia and the United States demonstrates a tendency toward diminished responsibility for moral behavior. Pauline Collins argues that a different system of military criminal investigation and discipline outside the civilian justice system enables the military to operate like a coterie and can lead to a failure in the requisite moral standard of behavior required of military personnel and maintaining civilian institutional control. Collins argues that the justifications for separate treatment weakens both the military reputation and the practice of civilian control of the military as well as leading to an overall decline in morality and values in a democratic society.

Este libro explora la dimensión ética de las resistencias ejercidas contra el biopoder. Hacia una ética en la era del biopoder analiza tres fenómenos específicos (la norma, la sexualidad y el gobierno) articulados por los mecanismos de control y regulación del biopoder en los que se desarrollan resistencias que ejecutan prácticas éticas. Puntualmente, el libro estudia la dimensión ética de los siguientes tres casos de resistencia: el movimiento fourierista y anarquista del siglo xix, que se enfrentó a los mecanismos de normalización del dispositivo carcelario; el movimiento gay de las décadas de los setenta y los ochenta, que luchó en contra del dispositivo de sexualidad; y la deserción del Ejército de los Estados Unidos durante las guerras de Afganistán e Irak, en la que existe un combate frente a diversos mecanismos de gobierno.

A theoretical account of moral revolutions, illustrated by historical cases that include the criminalization and decriminalization of abortion and the patient rebellion against medical paternalism.We live in an age of moral revolutions in which the once morally outrageous has become morally acceptable, and the formerly acceptable is now regarded as reprehensible. Attitudes toward same-sex love, for example, and the proper role of women, have undergone paradigm shifts over the last several decades. In this book, Robert Baker argues that these inversions are the product of moral revolutions that follow a pattern similar to that of the scientific revolutions analyzed by Thomas Kuhn in his influential book, The Structure of Scientific Revolutions. After laying out the theoretical terrain, Baker develops his argument with examples of moral reversals from the recent and distant past. He describes the revolution, led by the utilitarian philosopher Jeremy Bentham, that transformed the postmortem dissection of human bodies from punitive desecration to civic virtue; the criminalization of abortion in the nineteenth century and its decriminalization in the twentieth century; and the invention of a new bioethics paradigm in the 1970s and 1980s, supporting a patient-led rebellion against medical paternalism. Finally, Baker reflects on moral relativism, arguing that the acceptance of “absolute” moral truths denies us the diversity of moral perspectives that permit us to alter our morality in response to changing environments.

»Michael Kopatz hat mich begeistert mit der Idee: Menschen ändern sich nicht durch Einsicht, sondern durch neue äußere Umstände, wenn die richtige Entscheidung die leichtere wird. Mehr gute Politik – weniger schlechtes Gewissen!« Eckart Von Hirschhausen »Politisches Engagement ist wichtiger als privater Konsumverzicht«, meint Michael Kopatz. Moralische Appelle machen nur schlechte Stimmung, ändern aber nicht unsere Routine. Wie erfolgreich Protest sein kann, zeigt aktuell die Fridays for Future-Bewegung, die für neue, der Situation angemessene Strukturen kämpft, statt für persönliche Verhaltensänderungen. Kopatz fordert die Politik auf, ihrer Verantwortung gerecht zu werden und intelligente Standards und Limits zu setzen – damit ›Öko‹ zur Routine wird und die erhobenen Zeigefinger verschwinden.

Local historian Yance Marti uncovers the rough and rowdy blackguards who once made Milwaukee infamous.The Cream City of yesteryear was a dingy haven for scofflaws and villains. Red-light districts peppered downtown's landscape, but none had the enduring allure of River Street, where Kitty Williams and Mary Kingsley operated high-class brothels. Chinese opium dens flourished in the backrooms of laundries. The demise of the Whiskey Ring brought down local distillers in a nationwide scandal that nearly reached the Oval Office. As a result, Police Chief John Janssen and the Committee to Investigate White Slavery and Kindred Vice waged a protracted battle to contain the most brazen offenses.

Early Wichita earned a wicked reputation from newspapers across Kansas thanks to a bevy of madams and murderers, bootleggers and bank robbers, con men and crooked cops. Gambler and saloonkeeper'Rowdy Joe'Lowe was the toast of the town before shooting down his rival,'Red'Beard, and skipping town. Robber and cop killer'Clever Eddie'Adams spread a wave of terror until the police evened the score. Dixie Lee ran the city's classiest brothel with little interference from authorities. Notorious quack'Professor'H. Samuels made a fortune selling worthless eye drops. And county attorney Willard Boone was chased out of town when he was caught with his hand in the bootlegger's cookie jar. Local author Joe Stumpe tells the real stories of the city's best-known and least-known criminals and misfits.

This book which combines the methods and results of both Freud and Marx is by one of the leaders of the West German student left during its most militant phase in the late 1960s. For reasons the author makes clear, the anti-authoritarian movement took more thoroughgoing and trenchant forms in West Germany than anywhere else. A new sexual morality was not only preached but practised.Is it possible, however - the author asks - that this new emphasis on sexual enlightenment and liberty can become merely a characteristic of Western capitalism, which serves to activate the market economy, deflect rebellion, and hence contribute to the preservation of the system? In answering this question Reiche explains and develops Marcuse's widely misunderstood concept of'repressive desublimation'. He exposes the artificial and illusory nature of many attempts - in Germany and elsewhere - at'sexual liberation', and shows why it is impossible to overcome sexual oppression and mystification in our society in isolation from the political struggle.

We live in a psychological age. Contemporary culture is saturated with psychological concepts and ideas, from anxiety to narcissism to trauma. While it might seem that concern over psychological conditions and challenges is intrinsically oriented toward moral questions about what promotes individual and collective well-being, it is striking that from the advent of Freudian psychoanalysis in the late nineteenth-century up to recent findings in cognitive science, psychology has posed a continuing challenge to traditional concepts of moral deliberation, judgment, and action, all core components of moral philosophy and central to understandings of character and tragedy in literature. Psyche and Ethos: Moral Life After Psychology explores the nature of psychology's consequential effects on our understanding of the moral life. Using a range of examples from literature and literary criticism alongside discussions of psychological literature from psychoanalysis to recent cognitive science and social psychology, this study argues for a renewed look at the persistence of moral orientations toward life and the values of integrity, fidelity, and repair that they privilege. Writings by Shakespeare, Henry James, and George Eliot, and the powerful contributions of British object relations theorists in the post-war period, help to draw out the fundamental ways we experience moral time, the forms of elusive duration that constitute loss, grief, regret, and the desire for amends. Acknowledging the power and necessity of psychological frameworks, Psyche and Ethos aims to restore moral understanding and moral experience to a more central place in our understanding of psychic life and the literary tradition.

In this book, Seumas Miller develops distinctive philosophical analyses of corruption, collective responsibility and integrity systems, and applies them to cases in both the public and the private sectors. Using numerous well-known examples of institutional corruption, he explores a variety of actual and potential anti-corruption measures. The result is a wide-ranging, theoretically sophisticated and empirically informed work on institutional corruption and how to combat it. Part I defines the key concepts of corruption, power, collective responsibility, bribery, abuse of authority and nepotism; Part II discusses anti-corruption and integrity systems, corruption investigations and whistle-blowing; and Part III focuses on corruption and anti-corruption in specific institutional settings, namely policing, finance, business and government. Integrating theory with practical approaches, this book will be important for those interested in the philosophy and ethics of corruption as well as for those who work to combat it.

Vorwürfe sind ein wichtiger Bestandteil unseres moralischen Alltags und spielen zentrale Rollen in grundlegenden philosophischen Diskussionen wie etwa um die Natur moralischer Verantwortung.In dieser Studie wird untersucht, was Vorwürfe sind, wer ein angemessenes Ziel von Vorwürfen ist, wer in der richtigen Position ist, Vorwürfe zu machen und ob wir aufhören sollten, einander unsere Vergehen vorzuwerfen. Abschließend wird eine Theorie über das Verhältnis von moralischer Verantwortung und Vorwürfen entwickelt und verteidigt.Moralische Vorwürfe ist die erste umfassende deutschsprachige Studie zu diesem Thema.

Nationally syndicated radio host and columnist Michael Brown provides a handbook for a biblically-based moral and cultural renaissance, revealing that the key to recapturing America's greatness consists in returning to our spiritual and moral roots.America is at a tipping point, and never has this been more apparent than right now. We are in danger of losing our spiritual and moral heritage, making many believe that we have fallen beyond the point of recovery. This book is here to say, that, yes, we have fallen. In fact, fallen much further than we realize, but that our country's best days are ahead—with the help of a radical, moral, and cultural revolution, beginning with the church. This book is a manual for the revolution. On all fronts, Americans are talking about the need for revolution, arguing from the left and the right that “the status quo must go!” This book comes at just the right time, as people are wondering what in the world has happened to our country—from the homes to the college campuses, from the inner cities to the White House, from our national debt to the material found on our computers and TV screens. In clear, compelling prose, Brown covers topics ranging from the sexualization of pop culture to the dumbing down of our schools to the undermining of family structures to a pervasive culture of entitlement, while pointing consistently to the Bible's solution to these issues. A radical call for reformation written with sobriety and hope, Saving a Sick America provides the inspiration and guidance necessary for a moral and cultural revolution.

In The Rise and Fall of Moral Conflicts in the United States and Canada, sociologist Mildred A. Schwartz and political scientist Raymond Tatalovich bring their disciplinary insights to the study of moral issues. Beginning with prohibition, Schwartz and Tatalovich trace the phases of its evolution from emergence, establishment, decline and resurgence, to resolution. Prohibition's life history generates a series of hypotheses about how passage through each of the phases affected subsequent developments and how these were shaped by the political institutions and social character of the United States and Canada. Using the history of prohibition in North America as a point of reference, the authors move on to address the anticipated progression and possible resolution of six contemporary moral issues: abortion, capital punishment, gun control, marijuana, pornography, and same-sex relations. Schwartz and Tatalovich build a new theoretical approach by drawing on scholarship on agenda-setting, mass media, social movements, and social problems. The Rise and Fall of Moral Conflicts provides new insights into how moral conflicts develop and interact with their social and political environment.

How many times do we hear the statement'It's not for me to judge'? It conveys one of the most popular ideas of our time: that to make judgements of others is essentially wrong. In this classic text, the renowned moral philosopher Mary Midgely turns a spotlight on the ever popular stance in society that we should not make moral judgements on others. Guiding the reader through the diverse approaches to this complex subject, she interrogates our strong beliefs about such things as the value of freedom that underlie our scepticism about making moral judgements. She shows how the question of whether or not we can make these judgements must inevitably affect our attitudes not only to the law and its institutions but also to events that occur in our daily lives, and suggests that mistrust of moral judgements may be making life even harder for us than it would be otherwise. The texts and philosophers discussed range from Nietzsche and Sartre to P.D. James and the Bhagavad Gita. The Bloomsbury Revelations edition includes a new preface from the author.

Since the time of Adam Smith, scholars have tried to understand the role moral sentiments play in modern life, an issue that became especially urgent during and after the 2008 global financial crisis. Previous explanations have ranged from the idea that modern society is built on moral values to the notion that modernization results in moral decay. The essays in this interdisciplinary volume use the example of Dutch society and a wealth of empirical data to propose a novel theory about the ambivalent relation between contemporary life and human nature. In the process, the contributors argue for the need to reject simplistic explanations and reinvent civil society.

In this book, Mary Midgely turns a spotlight on the fashionable view that we no longer need or use moral judgements. She shows how the question of whether or not we can make moral judgements must inevitably affect our attitudes to the law and its institutions, but also to events that occur in our daily lives.

Die Sitten in unserer Gesellschaft drohen in eine Meinungs- und Ideologiediktatur abzudriften. Auf vielen Gebieten wird die Unsitte gepflegt, den eigenen Lebensentwurf zu überhöhen und den anderer im Gegenzug zu verurteilen, statt zu tolerieren. Infolgedessen befasst sich der Autor mit den „Erfindern“ der Dogmen und des absoluten Meinungsanspruchs, den Kirchen. Doch auch die Macht der Banken und die unhaltbaren Zustände in Wirtschaft und Politik fließen in seine sozial- und gesellschaftskritischen Betrachtungen ein. Dann spannt er den Bogen zu den ganz alltäglichen Beziehungen „normaler“ Menschen und zeigt auf, welchen Missverständnissen wir nur allzu leicht unterliegen, samt Anregungen, wie man den Widrigkeiten des Alltags etwas entgegensetzen kann - wenn man denn will.

What Morality Means examines the scientific theory of morality, drawing on zoological and physiological literatures in addition to contemporary sociological research on status and exchange. The theory roots morality in the capacity for perceptual overlap, and describes how perceptual overlap has been constrained and enabled in human history.

A masterwork of feminist ideology, brilliantly exposing pornography as the antithesis of free expression and the enemy of liberty In this powerful and devastating critique, poet, philosopher, and feminist Susan Griffin exposes the inherent psychological horrors of pornography. Griffin argues that, rather than encouraging expression, pornographic images and the philosophies that support them actually stifle freedoms through the dehumanization, subjugation, and degradation of female subjects. The pornographic mindset, Griffin contends, is akin to racism in that it causes dangerous schisms in society and promotes sexual regression, fear, and hatred. This violent rift in Western culture is explored by examining the lives of six notable individuals across two centuries: Franz Marc, the Marquis de Sade, Kate Chopin, Lawrence Singleton, Anne Frank, and Marilyn Monroe. The result is an extraordinary new approach to evaluating sexual health and the parameters of erotic imagination. Griffin reveals pornography as “not a love of the life of the body, but a fear of bodily knowledge, and a desire to silence Eros.”

A woman demonised by the left and sanctified by the right, there has always been a religious undercurrent to discussions of Margaret Thatcher. However, while her Methodist roots are well known, the impact of her faith on her politics is often overlooked. In an attempt to source the origins of Margaret Thatcher's'conviction politics', Eliza Filby explores how Thatcher's worldview was shaped and guided by the lessons of piety, thrift and the Protestant work ethic learnt in Finkin Street Methodist Church, Grantham, from her lay-preacher father. In doing so, she tells the story of how a Prime Minister steeped in the Nonconformist teachings of her childhood entered Downing Street determined to reinvigorate the nation with these religious values. Filby concludes that this was ultimately a failed crusade. In the end, Thatcher created a country that was not more Christian, but more secular; and not more devout, but entirely consumed by a new religion: capitalism. In upholding the sanctity of the individual, Thatcherism inadvertently signalled the death of Christian Britain. Drawing on previously unpublished archives, interviews and memoirs, Filby examines how the rise of Thatcher was echoed by the rebirth of the Christian right in Britain, both of which were forcefully opposed by the Church of England. Wide-ranging and exhaustively researched, God and Mrs Thatcher offers a truly original perspective on the source and substance of Margaret Thatcher's political values and the role that religion played in the politics of this tumultuous decade.

“Focuses on the lives of several prostitutes who worked in Death Valley area boomtowns between the 1870s and the early 1900s... Colorful and intriguing” (Pahrump Valley Times). From the 1870s to the turn of the century, while countless men gambled their fortunes in Death Valley's mines, many bold women capitalized on the boom-and-bust lifestyle and established saloons and brothels. These lively ladies were clever entrepreneurs and fearless adventurers but also mothers, wives, and respected members of their communities. Madam Lola Travis was one of the wealthiest single women in Inyo County in the 1870s. Known as “Diamond Tooth Lil,” Evelyn Hildegard was a poor immigrant girl who became a western legend. Local author and historian Robin Flinchum chronicles the lives of these women and many others who were unafraid to live outside the bounds of polite society and risk everything for a better future in the forbidding Death Valley desert. Includes photos! “Flinchum's lively prose and detailed descriptions bring these women into focus, and provide a historically accurate and interesting overview of Death Valley's pioneering mining era.” —Sierra Wave Media “A thoroughly entertaining and highly enlightening account of the wild Death Valley boom camps'daring red light ladies... A very enjoyable and engaging book. A great read!” —Richard Lingenfelter, author of Death Valley & the Amargosa: A Land of Illusion

Diese Sammlung der Werke von Max Nordau, des berühmten Schriftstellers, Politikers und Mitbegründers der Zionistischen Weltorganisation enthält: Mahâ-Rôg Die konventionellen Lügen der Kulturmenschheit Mene, Tekel, Upharsin. Die religiöse Lüge. Die monarchistisch-aristokratische Lüge Die Politische Lüge Die wirthschaftliche Lüge. Die Ehelüge. Allerlei kleinere Lügen. Schlussharmonie Die Nixe Auf Abbruch. Französische Staatsmänner Die zwei Frankreiche Adolphe Thiers Mac Mahon Jules Simon Léon Gambetta Jules Grévy Jules Ferry Waldeck-Rousseau Emile Combes Georges Clemenceau Jean Jaurès Paradoxe Optimismus oder Pessimismus? Mehrheit und Minderheit. Rückblick Erfolg Psycho-Physiologie des Genies und Talents. Suggestion. Dankbarkeit. Inhalt der poetischen Litteratur. Zur Naturgeschichte der Liebe. Evolutionistische Ästhetik Symmetrie Verallgemeinerung Wo ist die Wahrheit? Der Staat als Charakter-Vernichter. Nationalität. Blick in die Zukunft

What is it to have a reason to do something? is one sort of question; what is it we have reason to do? is another. These questions are often explored separately. But our answers to them may not be independent: what reasons are may have implications for what reasons there are. So the door is opened to a troubling tension--the account of what reasons are that is most plausible in its own right could entail a view of what we have reason to do that is independently implausible. In fact, it looks like this is the case. In the first half of Moral Reason, Julia Markovits develops and defends a version of a desire-based, internalist, account of what normative reasons are. But does that account entail that there are no moral reasons that apply to all of us, regardless of what we happen to desire? It may look obvious that it does--that a bullet must be bitten somewhere. If what we have reason to do depends on what we antecedently desire, corrected only for misinformation and procedural irrationalities, and if desires differ from person to person, there seems to be no basis for assuming that everyone has reason to be moral. But the bullet may yet be avoided. In the second half of the book, Markovits shows how we may do so, building on Kant's argument for his formula of humanity to provide an internalist defense of universal moral reasons. In doing so, she provides a more satisfying answer to the age-old question: why be moral?

Exits to the Posthuman Future is media theory for a global digital society which thrives, and sometimes perishes, at the intersection of technologies of speed, distant ethics and a pervasive cultural anxiety. Arthur Kroker's incisive and insightful text presents the emerging pattern of a posthuman future: life at the tip of technologies of acceleration, drift and crash. Kroker links key concepts such as “Guardian Liberalism” and Obama's vision of the “Just War” with a striking account of “culture drift” as the essence of real world technoculture. He argues that contemporary society displays growing uncertainty about the ultimate ends of technological innovation and the intelligibility of the digital future. The posthuman future is elusive: is it a gathering storm of cynical abandonment, inertia, disappearance and substitution? Or else the development of a new form of critical consciousness - the posthuman imagination - as a means of comprehending the full complexity of life? Depending on which exit to the posthuman future we choose or, perhaps, which exit chooses us, Kroker argues that a very different posthuman future will likely ensue.

The essays presented in this volume challenge both theorists and citizens to confront grave injustices committed in the United States. David Lyons encourages us to take a fresh look at the beginnings of America, including the colonists'early adoption of race-based slavery even though it was unlawful and why those who rebelled against English oppression were responsible for greater injustices against their Native American neighbors. Confronting injustice requires us to consider how delegates to the 1787 constitutional convention readily embraced increased protections for chattel slavery, why the federal government later abandoned Reconstruction, and why the nation allowed former slave owners to establish a new system of racial oppression called Jim Crow. It requires us to ask why America's official rejection of white supremacy is combined with an unwillingness to address continuing racial stratification. Confronting injustice calls upon political theorists to test their views in the crucible of social history. It challenges those who debate abstractly the idea of an obligation to obey the law to consider the implications of grievous injustices. It calls upon those who assume that their society is now'reasonably just'to ask when that transformation occurred, despite the fact that children who are black or poor are denied equal opportunity.

This book explores the extent to which children engage with questions of morality, arguing that they are active members of society who have both the capacity and understanding to engage with discourses of morality.

Would you like to know what Billy Graham thinks about the most important issues of daily life? What about politics, presidents and terrorism? This book contains answers to questions many of us would ask Billy Graham if we had the good fortune to sit down with the person many call'America's Pastor'. Best-selling author Bill Adler arranges topics from Graham's sermons, speeches, interviews, television appearances and writings in an easy to follow Q and A format.Topics include Billy Graham on: Humor, Politics, Prayer, Technology and Religion, Race, Money, the Church, and Growing Older.Hear Graham's responses to questions likeWhat will heaven be like?Why does God bring on natural disasters?What do you think about the mixing of religion and politics?What do you say to an atheist who doesn't think there is a God?What is the greatest spiritual threat facing the United States?How can we achieve world peace?

Justice, equality, and righteousness—these are some of our greatest moral convictions. Yet in times of social conflict, morals can become rigid, making religious war, ethnic cleansing, and political purges possible. Morality, therefore, can be viewed as pathology-a rhetorical, psychological, and social tool that is used and abused as a weapon. An expert on Eastern philosophies and social systems theory, Hans-Georg Moeller questions the perceived goodness of morality and those who claim morality is inherently positive. Critiquing the ethical'fanaticism'of Western moralists, such as Immanuel Kant, Lawrence Kohlberg, John Rawls, and the utilitarians, Moeller points to the absurd fundamentalisms and impracticable prescriptions arising from definitions of good. Instead he advances a theory of'moral foolishness,'or moral asceticism, extracted from the'amoral'philosophers of East Asia and such thinkers as Ludwig Wittgenstein and Niklas Luhmann. The moral fool doesn't understand why ethics are necessarily good, and he isn't convinced that the moral perspective is always positive. In this way he is like most people, and Moeller defends this foolishness against ethical pathologies that support the death penalty, just wars, and even Jerry Springer's crude moral theater. Comparing and contrasting the religious philosophies of Christianity, Daoism, and Zen Buddhism, Moeller presents a persuasive argument in favor of amorality.

Packed with new examples and material, this second edition provides a fully up-to-date exploration of the genesis, dynamics, and demise of moral panics and their impacts on the societies in which they take place. Packed with updated and recent examples including terrorism, the 9/11 attack on the World Trade Towers, school shootings, flag burning, and the early-2000s resurgence of the “sex slave” scare Includes a new chapter on the media, currently regarded as a major component of the moral panic Devotes a chapter to addressing criticisms of the first edition as well as the moral panics concept itself Written by long-established experts in the field Designed to fit both self-contained courses on moral panics and wider courses on deviance

Description based on print version record.

In the aftermath of the Cold war, people around the globe are reexamining and reinventing their political systems, conscious that political choices imply different ways of life. In this new cross-cultural study, Angelo M. Codevilla illustrates that as people shape their governments, they shape themselves. Drawing broadly from the sweep of history, from the Roman republic to de Tocqueville's America, as well as from personal and scholarly observations of the world in the twentieth century, The Character of Nations reveals remarkable truths about the effects of government on a society's economic arrangenments, moral order, sense of family life, and ability to defend itself. Codevilla argues that in present-day America government has had a profound negative effect on societal norms. It has taught people to seek prosperity through connections with political power; it has fostered the atrophy of civic responsibility; it has waged a Kulturkampf against family and religion; and it has dug a dangerous schasm between those who serve in the military and those who send it in harm's way. Informative and provocative, The Character of Nations shows how the political decisions we make have higher stakes than simply who wins elections.

Working Virtue is the first substantial collective study of virtue theory and contemporary moral problems. Leading figures in ethical theory and applied ethics discuss topics in bioethics, professional ethics, ethics of the family, law, interpersonal ethics, and the emotions. Virtue ethics is centrally concerned with character traits or virtues and vices such as courage (cowardice), kindness (heartlessness), and generosity (stinginess). These character traits must be looked to in any attempt to understand which particular actions are right or wrong and how we ought to live our lives. As a theoretical approach, virtue ethics has made an impressive comeback in relatively recent history, both posing an alternative to, and, in some ways, complementing well-known theoretical stances such as utilitarianism and deontology. Yet there is still very little material available that presents virtue-ethical approaches to practical contemporary moral problems, such as what we owe distant strangers, our parents, or even non-human animals. This book fills the gap by dealing with these and other pressing moral problems in a clear and theoretically nuanced manner. The contributors offer a variety of perspectives, including pluralistic, eudaimonistic, care-theoretical, Chinese, comparative, and stoic. This variety allows the reader to appreciate not only the wide range of topics for which a virtue-ethical approach may be fitting, but also the distinctive ways in which such an approach may be manifested.