This book begins with one of the finest concise introductions to ethical systems ever written for general audiences. The engaging and readable text is enriched with anecdotes and step-by-step exercises that reinforce the strategies of each chapter.

The world is in a terrible mess. It is toxic, irradiated, and full of injustice. Aiming to stand aside from the mess can produce a seemingly satisfying self-righteousness in the scant moments we achieve it, but since it is ultimately impossible, individual purity will always disappoint. Might it be better to understand complexity and, indeed, our own complicity in much of what we think of as bad, as fundamental to our lives? Against Purity argues that the only answer—if we are to have any hope of tackling the past, present, and future of colonialism, disease, pollution, and climate change—is a resounding yes. Proposing a powerful new conception of social movements as custodians for the past and incubators for liberated futures, Against Purity undertakes an analysis that draws on theories of race, disability, gender, and animal ethics as a foundation for an innovative approach to the politics and ethics of responding to systemic problems. Being against purity means that there is no primordial state we can recover, no Eden we have desecrated, no pretoxic body we might uncover through enough chia seeds and kombucha. There is no preracial state we could access, no erasing histories of slavery, forced labor, colonialism, genocide, and their concomitant responsibilities and requirements. There is no food we can eat, clothes we can buy, or energy we can use without deepening our ties to complex webbings of suffering. So, what happens if we start from there? Alexis Shotwell shows the importance of critical memory practices to addressing the full implications of living on colonized land; how activism led to the official reclassification of AIDS; why we might worry about studying amphibians when we try to fight industrial contamination; and that we are all affected by nuclear reactor meltdowns. The slate has never been clean, she reminds us, and we can’t wipe off the surface to start fresh—there’s no fresh to start. But, Shotwell argues, hope found in a kind of distributed ethics, in collective activist work, and in speculative fiction writing for gender and disability liberation that opens new futures.

Thoreau's Living Ethics is the first full, rigorous account of Henry Thoreau's ethical philosophy. Focused on Walden but ranging widely across his writings, the study situates Thoreau within a long tradition of ethical thinking in the West, from the ancients to the Romantics and on to the present day. Philip Cafaro shows Thoreau grappling with important ethical questions that agitated his own society and discusses his value for those seeking to understand contemporary ethical issues. Cafaro's particular interest is in Thoreau's treatment of virtue ethics: the branch of ethics centered on personal and social flourishing. Ranging across the central elements of Thoreau's philosophy—life, virtue, economy, solitude and society, nature, and politics—Cafaro shows Thoreau developing a comprehensive virtue ethics, less based in ancient philosophy than many recent efforts and more grounded in modern life and experience. He presents Thoreau's evolutionary, experimental ethics as superior to the more static foundational efforts of current virtue ethicists. Another main focus is Thoreau's environmental ethics. The book shows Thoreau not only anticipating recent arguments for wild nature's intrinsic value, but also demonstrating how a personal connection to nature furthers self-development, moral character, knowledge, and creativity. Thoreau's life and writings, argues Cafaro, present a positive, life-affirming environmental ethics, combining respect and restraint with an appreciation for human possibilities for flourishing within nature.

An argument for putting sentiment aside and maximizing the practical impact of our donated dollars: “Powerful, provocative” (Nicholas Kristof, The New York Times). Peter Singer’s books and ideas have been disturbing our complacency ever since the appearance of Animal Liberation. Now he directs our attention to a challenging new movement in which his own ideas have played a crucial role: effective altruism. Effective altruism is built upon the simple but profoundly unsettling idea that living a fully ethical life involves doing the “most good you can do.” Such a life requires a rigorously unsentimental view of charitable giving: to be a worthy recipient of our support, an organization must be able to demonstrate that it will do more good with our money or our time than other options open to us. Singer introduces us to an array of remarkable people who are restructuring their lives in accordance with these ideas, and shows how, paradoxically, living altruistically often leads to greater personal fulfillment than living for oneself. Doing the Most Good develops the challenges Singer has made, in the New York Times and Washington Post, to those who donate to the arts, and to charities focused on helping our fellow citizens, rather than those for whom we can do the most good. Effective altruists are extending our knowledge of the possibilities of living less selfishly, and of allowing reason, rather than emotion, to determine how we live. Doing the Most Good offers new hope for our ability to tackle the world’s most pressing problems.

Many people have an uneasy feeling that they may be missing out on something basic that would give their lives a significance it currently lacks. But how should we live? What is there to stop us behaving selfishly? In this account, which makes reference to a wide variety of sources and everyday issues, Peter Singer suggests that the conventional pursuit of self-interest is individually and collectively self-defeating. Taking into consideration the beliefs of Jesus, Kant, Rousseau, and Adam Smith amongst others, he looks at a number of different cultures, including America, Japan, and the Aborigines to assess whether or not selfishness is in our genes and how we may find greater satisfaction in an ethical lifestyle.

The essential collection of writings by one of the most visionary and daring philosophers of our time Since bursting sensationally into the public consciousness in 1975 with his groundbreaking work Animal Liberation, Peter Singer has remained one of the most provocative ethicists of the modern age. His reputation, built largely on isolated incendiary quotations and outrage-of-the-moment news coverage, has preceded him ever since. Aiming to present a more accurate and thoughtful picture of Singer’s pioneering work, Writings on an Ethical Life features twenty-seven excerpts from some of his most lauded and controversial essays and books. The reflections on life, death, murder, vegetarianism, poverty, and ethical living found in these pages come together in a must-read collection for anyone seeking a better understanding of the issues that shape our world today. This ebook features an illustrated biography of Peter Singer, including rare photos from the author’s personal collection.

"When social power is conceived in Foucauldian terms, it is notoriously difficult to grapple with what it means to think affirmatively about ethical-political action. Drawing upon the unlikely combination of Hannah Arendt and the early 17th-century Quaker movement, Orlie articulates a fascinating approach to this problem. Without forgetting for a moment our enmeshment in power, she nevertheless shows how better appreciating our spiritual capacity for 'natality' can engender a distinctive sense of responsibility and freedom." Stephen K. White, Virginia Polytechnic Institute and State University"A thoughtful and erudite meditation on our ethical and political possibilities in the time after Truth." Wendy Brown, University of California, Santa Cruz"Living Ethically, Acting Politically confronts our ordinary complicities in the operations of social power with the possibility of doing otherwise. Refusing the legislative imaginary of sovereignty, Melissa A. Orlie draws innovatively on Arendt, Foucault, and early modern Quakers to rescue the 'can' from the jaws of the 'ought' not to escape obligations but to recollect their generation in the contingencies and equivocalities of social practices. At once evocative and provoking, this work opens new terrain at the borderlines of politics and ethics." Kirstie M. McClure, author of Judging Rights: Lockean Politics and the Limits of Consent"

How can we conceive of freedom and responsibility when our power is limited and we are subject to the forces of society? Melissa A. Odie asks what it means to live responsibly amid historical harm and wrongdoing, in the wake of slavery and genocide, or in the face of severe resource asymmetries. By connecting resistance to evil with reflections on the nature of power and political action, Odie reveals the daily ways people commonly exercise power, inflict harm, and show themselves capable of actions that transform both selves and the world. Viewed in this context, truly ethical political action may appear miraculous but could happen at any time. Odie asks what it means to live freely when advantages are distributed disproportionately according to race, gender, class, culture, and religion. What do freedom and responsibility entail when, for example, creating a home for oneself implies social and economic commitments that render others homeless? To address these questions, Orlie links diverse intellectual concerns and constituencies in the social sciences and humanities, offering original interpretations of Hannah Arendt, Michel Foucault, and Thomas Hobbes. She compares their thinking to that of the seventeenth-century Quakers who found political possibilities in the powers they called "spirit" in the world and in themselves.

The human propensity to take an ethical stance toward oneself and others is found in every known society, yet we also know that values taken for granted in one society can contradict those in another. Does ethical life arise from human nature itself? Is it a universal human trait? Or is it a product of one's cultural and historical context? Webb Keane offers a new approach to the empirical study of ethical life that reconciles these questions, showing how ethics arise at the intersection of human biology and social dynamics. Drawing on the latest findings in psychology, conversational interaction, ethnography, and history, Ethical Life takes readers from inner city America to Samoa and the Inuit Arctic to reveal how we are creatures of our biology as well as our history—and how our ethical lives are contingent on both. Keane looks at Melanesian theories of mind and the training of Buddhist monks, and discusses important social causes such as the British abolitionist movement and American feminism. He explores how styles of child rearing, notions of the person, and moral codes in different communities elaborate on certain basic human tendencies while suppressing or ignoring others. Certain to provoke debate, Ethical Life presents an entirely new way of thinking about ethics, morals, and the factors that shape them.

Unlike other animals, which are born with strong instincts, we humans must learn how to live socially—and we learn from the people around us. As a result, we’re closely linked to the community we’re raised in. Our daily lives and identities are affected by the common experiences shared with the people in our community. We learn the community’s values, history, and rules. When we become part of a community, it becomes part of us. Citizenship is the state of being an active, engaged, and productive member of a community. As citizens, we get certain rights, but also certain responsibilities. To be good citizens, we must live up to these responsibilities. That’s because we share our future with the other individuals in our community. Our actions affect them, and theirs affect us. A community can only grow and flourish through time if good citizens do their best to improve it. We all have a sense of right and wrong, but we don’t always follow our better judgments—good citizens must also live ethically, or morally. Whenever we decide not to live ethically, we risk hurting the people around us and ourselves. Being a good citizen has immediate rewards. Ethical living and good citizenship can improve your academic and social success, your happiness and quality of life, and your future prospects for professional success. By being good citizens and living ethically, we encourage others to do the same. This book provides ten tips on how to be a good citizen and live ethically—ethics 101, consider the consequences of your actions, be a good neighbor, take every opportunity to make friends, be respectful, obey the law, know and stand up for your rights, know your rights, stay informed, and get involved. The book also provides reasons why readers should care, and how they will benefit their community and self by being a good citizen and living ethically.