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.

This study goes to the heart of ethics and politics. Strongly argued and lucidly written, the book makes a crucial distinction between two forms of democracy

Can ethical character be stimulated and enabled? Cognitive understanding of organizational ethics issues is important and necessary, but not sufficient. Ethical behavior does not emerge automatically. Effective political method is necessary. While it may be difficult to teach ethical character, nonetheless, skill development with respect to joined ethics understanding and action-learning methods can help us develop the skills and confidence we need to actualize our ethical characters and social concerns. An action-learning approach to organizational ethics can help stimulate and enable ethical character.

Ethical loneliness is the experience of being abandoned by humanity, compounded by the cruelty of wrongs not being acknowledged. It is the result of multiple lapses on the part of human beings and political institutions that, in failing to listen well to survivors, deny them redress by negating their testimony and thwarting their claims for justice. Jill Stauffer examines the root causes of ethical loneliness and how those in power revise history to serve their own ends rather than the needs of the abandoned. Out of this discussion, difficult truths about the desire and potential for political forgiveness, transitional justice, and political reconciliation emerge. Moving beyond a singular focus on truth commissions and legal trials, she considers more closely what is lost in the wake of oppression and violence, how selves and worlds are built and demolished, and who is responsible for re-creating lives after they are destroyed. Stauffer boldly argues that rebuilding worlds and just institutions after violence is a broad obligation and that those who care about justice must first confront their own assumptions about autonomy, liberty, and responsibility before an effective response to violence can take place. In building her claims, Stauffer draws on the work of Emmanuel Levinas, Jean Améry, Eve Sedgwick, and Friedrich Nietzsche, as well as concrete cases of justice and injustice across the world.

Are public officials morally justified in threatening violence, engaging in deception, or forcing citizens to act for their own good? Can individual officials be held morally accountable for the wrongs that governments commit? Dennis Thompson addresses these questions by developing a conception of political ethics that respects the demands of both morality and politics. He criticizes conventional conceptions for failing to appreciate the difference democracy makes, and for ascribing responsibility only to isolated leaders or to impersonal organizations. His book seeks to recapture the sense that men and women, acting for us and together with us in a democratic process, make the moral choices that govern our public life. Thompson surveys ethical conflicts of public officials over a range of political issues, including nuclear deterrence, foreign intervention, undercover investigation, bureaucratic negligence, campaign finance, the privacy of officials, health care, welfare paternalism, drug and safety regulation, and social experimentation. He views these conflicts from the perspectives of many different kinds of public officials - elected and appointed executives at several levels of government, administrators, judges, legislators, governmental advisers, and even doctors, lawyers, social workers, and journalists whose professional roles often thrust them into public life. In clarifying the ethical problems faced by officials, Thompson combines theoretical analysis with practical prescription, and begins to define a field of inquiry for which many have said there is a need but to which few have yet contributed. Philosophers, political scientists, policy analysts, sociologists, lawyers, and other professionals interested in ethics in government will gain insight from this book.

It is well known that Hegel conceives of history as the gradual process of rational thought and of forms of political life. But he is usually thought to place himself at the end of this process. This book argues that an essential part of Hegel's historical-political thinking has escaped the notice of its interpreters.

Centuries ago Thomas Aquinas remarked that there can be no joy in life if there is no joy in one's work. Drawing upon the seminal insights of Rene Girard, Clever as Serpents confronts this timeless issue of finding peace in one's work and offers practical guidance on how people, acting together, can cultivate virtuous business. Clever as Serpents provides ethical insight in business life, the job market, and office politics, revealing that business culture, while often corrupt, can be transformed through the practice of asceticism. It suggests that instead of renouncing worldly comforts and retreating to a monastery, business asceticism embraces and masters the discomforts of business life through disciplined and unique approach to the rigors of the competitive marketplace. Clever as Serpents is divided into two parts - theory and strategy. Chapters one through five deal with a unique approach to management theory and the behavior of financial markets. It first examines the myths that hide the reality of the marketplace. Chapter two examines the myth of freedom; chapter three, the myth of competition. With these myths exposed, chapters four and five examine the secret of the marketplace through the theories of borrowed desire" and the management complex. Chapters six through ten deal with practical techniques for dealing with the jungle of office politics. Chapter six relates the theory of "borrowed desire" to the dynamics of office gossip. Chapters seven through nine offer practical tips on surviving office politics, becoming successful, and redeeming the marketplace through ethical action. For the many people who experience the workplace as frustrating or unfair, struggle with office politics - as well as the question of whether their workday lives have any religious significance or spiritual depth - this work provides concrete suggestions for practicing an ethics of survival, of success, and of service. Jim Grote works in stewardship and development for a Roman Catholic archdiocese. He has taught business ethics and philosophy at several colleges and universities. Co-author ofTheology and Technology, he has written articles for the Catholic Worker, Church, Cistercian Studies Quarterly, Cross Currents, and Spirituality Today. John McGeeney, an attorney for a financial services company, has worked in securities law for a Fortune 500company, and for a large social service organization in New York City. "

How do the hard facts of political responsibility shape and constrain the demands of ethical life? That question lies at the heart of the problem of 'dirty hands' in public life. Those who exercise political power often feel they must act in ways that would otherwise be considered immoral: indeed, paradoxically, they sometimes feel that it would be immoral of them not to perform or condone such acts as killing or lying. John Parrish offers a wide-ranging account of how this important philosophical problem emerged and developed, tracing it - and its proposed solutions - from ancient Greece through the Enlightenment. His central argument is that many of our most familiar concepts and institutions - from Augustine's interiorised ethics, to Hobbes's sovereign state, to Adam Smith's 'invisible hand', understanding of the modern commercial economy - were designed partly as responses to the ethical problem of dirty hands in public life.

This short book is distinguished by: 1) its systematic and comprehensive approach to the under-explored subject of unintended consequences; 2) its focus on the inherent unpredictability of human action as a major cause of such consequences; 3) its contention that these consequences pose serious challenges to the way in which moral philosophy has been done in the past; and 4) its exploration of methods and structures to help us identify possible unintended consequences before we act and to enable us to better cope with them as they arise.

The book consists of a short introduction to the significance of unintended consequences and four chapters. The first chapter develops a typology of unintended consequences and distinguishes them from historical contingencies. The second chapter analyzes three types of causes of such consequences: worldly, practical and psychological causes. The third explores the significant problems these consequences pose for standard moral theories. The fourth and final chapter examines how we might begin both to think about and cope with unintended consequences in an ethically good way.