This is one of the finest collections of primary source material available to beginning ethics students. The chronologically sequenced chapter units give an overall historical perspective while informative chapter introductions include biographical, historical, and other information designed to prepare readers for the primary selections that follow. Brief comments by the editors are inserted into the edited primary material to assist student understanding.

This is the first comprehensive study of how different ethical traditions deal with the central moral problems of international affairs. Using the organizing concept of a tradition, it shows that ethics offers many different languages for moral debate rather than a set of unified doctrines. Each chapter describes the central concepts, premises, vocabulary, and history of a particular tradition and explains how that tradition has dealt with a set of recurring ethical issues in international relations. Such issues include national self-determination, the use of force in armed intervention or nuclear deterrence, and global distributive justice.

Indian ethics is one of the great traditions of moral thought in world philosophy whose insights have influenced thinkers in early Greece, Europe, Asia, and the New World. This is the first such systematic study of the spectrum of moral reflections from India, engaging a critical cross-cultural perspective and attending to modern secular sensibilities. The volume explores the scope and limits of Indian ethical thinking, reflecting on the interpretation and application of its teachings and practices in the comparative and contemporary contexts. The chapters chart orthodox and heterodox debates, from early classical Hindu texts to Buddhist, Jaina, Yoga, and Gandhian ethics. The range of issues includes: life-values and virtues, karma and dharma, evil and suffering, renunciation and enlightenment; and extends to questions of human rights and justice, ecology and animal ethics, nonviolence and democracy. Ramifications for rethinking ethics in a postmodern and global era are also explored. Indian Ethics offers an invaluable resource for students of philosophy, religion, human sciences and cultural studies, and to those interested in South Asian responses to moral dilemmas in the postcolonial era.

Ethics, morality and the study of religious ethics - Hindu tradition - Buddha - Jewish moral tradition - Christian tradition - Islam and the Muslim moral tradition - Chinese moral tradition - Additional moral traditions.

African philosophies about the way to live a flourishing life are predominantly virtue-oriented. However, narratives of African conceptions of virtue are uncommon. This book therefore helps bridge an important gap in literature. Authors writing from South Africa, Ghana, Egypt, Kenya, Mauritius, Côte D’Ivoire and Nigeria share research on indigenous wisdoms on virtue, displaying marked consensus about the communitarian nature of African virtue ethics traditions and virtues essential for a flourishing life. They also show how indigenous virtue ethics improve corporate practices. This book will be a launchpad for further studies in Afriethics as well as a medium for sharing rich knowledge with the rest of the world.

How can ordinary Christians find moral guidance for the mundane dilemmas they confront in their daily lives? To answer this question, Julie Hanlon Rubio brings together a rich Catholic theology of marriage and a strong commitment to social justice to focus on the place where the ethics of ordinary life are played out: the family. Sex, money, eating, spirituality, and service. According to Rubio, all are areas for practical application of an ethics of the family. In each area, intentional practices can function as acts of resistance to a cultural and middle-class conformity that promotes materialism over relationships. These practices forge deep connections within the family and help families live out their calling to be in solidarity with others and participate in social change from below. It is through these everyday moral choices that most Christians can live out their faith—and contribute to progress in the world.

With historical-critical analysis and dialogical even-handedness, the essays of this book re-assess the life and legacy of Swami Vivekananda, forged at a time of colonial suppression, from the vantage point of socially-engaged religion at a time of global dislocations and international inequities. Due to the complexity of Vivekananda as a historical figure on the cusp of late modernity with its vast transformations, few works offer a contemporary, multi-vocal, nuanced, academic examination of his liberative vision and legacy in the way that this volume does. It brings together North American, European, British, and Indian scholars associated with a broad array of humanistic disciplines towards critical-constructive, contextually-sensitive reflections on one of the most important thinkers and theologians of the modern era.

Most of us are content to see ourselves as ordinary people—unique in ways, talented in others, but still among the ranks of ordinary mortals. Andrew Flescher probes our contented state by asking important questions: How should "ordinary" people respond when others need our help, whether the situation is a crisis, or something less? Do we have a responsibility, an obligation, to go that extra mile, to act above and beyond the call of duty? Or should we leave the braver responses to those who are somehow different than we are: better somehow, "heroes," or "saints?" Traditional approaches to ethics have suggested there is a sharp distinction between ordinary people and those called heroes and saints; between duties and acts of supererogation (going beyond the expected). Flescher seeks to undo these standard dichotomies by looking at the lives and actions of certain historical figures—Holocaust rescuers, Martin Luther King, Jr., Dorothy Day, among others—who appear to be extraordinary but were, in fact, ordinary people. Heroes, Saints, and Ordinary Morality shifts the way we regard ourselves in relationship to those we admire from afar—it asks us not only to admire, but to emulate as well—further, it challenges us to actively seek the acquisition of virtue as seen in the lives of heroes and saints, to learn from them, a dynamic aspect of ethical behavior that goes beyond the mere avoidance of wrongdoing. Andrew Flescher sets a stage where we need to think and act, calling us to lead lives of self-examination—even if that should sometimes provoke discomfort. He asks that we strive to emulate those we admire and therefore allow ourselves to grow morally, and spiritually. It is then that the individual develops a deeper altruistic sense of self—a state that allows us to respond as the heroes of our own lives, and therefore in the lives of others, when times and circumstance demand that of us.