Were the perpetrators of the 9/11 attacks courageous &"freedom fighters&" or despicable terrorist murderers? These opposing characterizations reveal in extreme form the incompatibility between different moral visions that underlie many conflicts in the world today, conflicts that challenge us to consider how moral disputes may be resolved. Eschewing the resort to universal moral principles favored by traditional Anglo-American analytic philosophy, Joseph Margolis sets out to sketch an alternative approach that accepts the lack of any neutral ground or privileged normative perspective for deciding moral disputes.This &"second-best&" morality nevertheless aspires to achieve an &"objectively&" valid resolution through a dialectical procedure of reasoning toward a modus vivendi, an accommodation of prudential interests that are rooted in the customs and practices of the societies in conflict. In working out this approach, Margolis engages with a wide range of thinkers, from Plato, Aristotle, Kant, and Hegel through Nietzsche, Heidegger, Levinas, Rawls, Habermas, MacIntyre, Rorty, and Nussbaum, and his argument is enlivened by reference to many specific moral issues, such as abortion, the control of Kashmir, and the continuing struggle between the Muslim world and the West.

9/11 marked the beginning of a century that is defined by widespread violence. Every other day seems to be a furthering of the already catastrophic present towards a more disastrous tomorrow. With climate change looming over us, frequent economic instability, religious wars, and relentless political mayhem, life for what we have made of it seems more and more unsustainable. Douglas Allen insists that we look to Gandhi, if only selectively and creatively, in order to move towards a nonviolent and sustainable future. Is a Gandhi-informed swaraj technology, valuable but humanly limited, possible? What would a Gandhian world—a more egalitarian, interconnected, decentralized—of globalization look like? Focusing on key themes in Gandhi’s thinking such as violence and nonviolence, absolute truth and relative truth, ethical and spiritual living, and his critique of modernity, the book compels us to rethink our positions today.

Why should we avoid doing moral wrong? The inability of philosophy to answer this question in a compelling manner—along with the moral skepticism and ethical confusion that ensue—result, Stephen Darwall argues, from our failure to appreciate the essentially interpersonal character of moral obligation. After showing how attempts to vindicate morality have tended to change the subject—falling back on non-moral values or practical, first-person considerations—Darwall elaborates the interpersonal nature of moral obligations: their inherent link to our responsibilities to one another as members of the moral community. As Darwall defines it, the concept of moral obligation has an irreducibly second-person aspect; it presupposes our authority to make claims and demands on one another. And so too do many other central notions, including those of rights, the dignity of and respect for persons, and the very concept of person itself. The result is nothing less than a fundamental reorientation of moral theory that enables it at last to account for morality’s supreme authority—an account that Darwall carries from the realm of theory to the practical world of second-person attitudes, emotions, and actions.

The idea for Philosophy in a Time of Terror was born hours after the attacks on 9/11 and was realized just weeks later when Giovanna Borradori sat down with Jürgen Habermas and Jacques Derrida in New York City, in separate interviews, to evaluate the significance of the most destructive terrorist act ever perpetrated. This book marks an unprecedented encounter between two of the most influential thinkers of our age as here, for the first time, Habermas and Derrida overcome their mutual antagonism and agree to appear side by side. As the two philosophers disassemble and reassemble what we think we know about terrorism, they break from the familiar social and political rhetoric increasingly polarized between good and evil. In this process, we watch two of the greatest intellects of the century at work.

The book is a major contribution to our understanding of peace movements and pacifism after 11 September. While most people tend to take the importance of 11 September for granted, the book challenges the general understanding of the development and implications of the events. . . In addition, the philosophical, religious and theoretical discussion enriches peace research scholarship. Jian Yang, New Zealand International Review Noted international scholars from a range of disciplines present in this book Japanese and East Asian perspectives on the changed prospects for international peace post September 11. Because East Asia has not been preoccupied with the ongoing conflicts in the Middle East, the authors views serve as a balance to the war on terror declared in the United States. The book begins with chapters that explore the attacks from an historical perspective, and discuss whether they were indeed watershed events that changed the world. Further chapters explore pacifism in philosophy and religion through Kant, Christianity, Islam and constitutional pacifism in postwar Japan. The concluding chapters discuss concrete ways to move toward peace in the twenty-first century. Scholars of international studies and politics, the Middle East and religion will find this insightful book a valuable addition to their library.

Drawing on in-depth interviews with service women and men, Nancy Sherman weaves narrative with a philosophical and psychological analysis of the moral and emotional attitudes at the heart of the afterwars. Afterwar offers no easy answers for reintegration. It insists that we widen the scope of veteran outreach to engaged, one-on-one relationships with veterans.

The book examines the complex and contested moral and legal issues of preventive warfare.

Have the terrorist attacks of September 11 shifted the moral coordinates of contemporary fiction? And how might such a shift, reflected in narrative strategies and forms, relate to other themes and trends emerging with the globalization of literature? This book pursues these questions through works written in the wake of 9/11 and examines the complex intersection of ethics and narrative that has defined a significant portion of British and American fiction over the past decade. Don DeLillo, Pat Barker, Aleksandar Hemon, Lorraine Adams, Michael Cunningham, and Patrick McGrath are among the authors Georgiana Banita considers. Their work illustrates how post-9/11 literature expresses an ethics of equivocation—in formal elements of narrative, in a complex scrutiny of justice, and in tense dialogues linking this fiction with the larger political landscape of the era. Through a broad historical and cultural lens, Plotting Justice reveals links between the narrative ethics of post-9/11 fiction and events preceding and following the terrorist attacks—events that defined the last half of the twentieth century, from the Holocaust to the Balkan War, and those that 9/11 precipitated, from war in Afghanistan to the Abu Ghraib scandal. Challenging the rhetoric of the war on terror, the book honors the capacity of literature to articulate ambiguous forms of resistance in ways that reconfigure the imperatives and responsibilities of narrative for the twenty-first century.

9/11 Fiction, Empathy, and Otherness analyzes recent works of fiction whose principal subject is the attacks of September 11, 2001. The readings of the novels question and assess the validity and potential effectiveness of both the subsequent calls for a cosmopolitan outlook and the related, but no less significant, emphasis placed on empathy, and exhibited in such recent studies as Jeremy Rifkin's The Empathic Civilization, Karsten Stueber's Rediscovering Empathy, and Julinna Oxley's The Moral Dimensions of Empathy. As such, this study examines the extent to which "us" and "them" narratives proliferated after 9/11, and the degree to which calls for greater empathy and a renewed emphasis on cosmopolitan values served to counterbalance an apparent movement towards increased polarization, encapsulated in the oft-mentioned "clash of civilizations." A principal objective of the book is thus to examine the ethical and political implications revealed in the exercising or withholding of empathy. For though empathy, in and of itself, may not be sufficient, it is nevertheless a vital component in the generation of actions one might identify as cosmopolitan. In other words, this book examines the responses to 9/11 (in both Western and non-Western novels) in order to uncover what their dramatic renderings might tell us about the possibility of a truly globalized community. The attainability of any cosmopolitan engagement is contingent upon our abilities to understand the other, knowing always that otherness eludes our grasp, and the best we can do is imagine some version of it. It is primarily in this capacity that the novel has a role to play. Whether it is the challenge of connecting with the survivors of trauma and the inhabitants of a traumatized city, or with a hyperpower that has experienced its own vulnerability for the first time, or even with the terrorist who seeks to commit violent acts, these novels afford us the means of examining the complex dynamics involved in any exhibition of fellow-feeling for the other, and the ever-present potential failure of that engagement.

Imagine living in the future in a world already damaged by humankind, a world where resources are insufficient to meet everyone's basic needs and where a chaotic climate makes life precarious. Then imagine looking back into the past, back to our own time and assessing the ethics of the early twenty-first century. "Ethics for a Broken World" imagines how the future might judge us and how living in a time of global environmental degradation might utterly reshape the politics and ethics of the future. This book is presented as a series of history of philosophy lectures given in the future, studying the classic texts from a past age of affluence, our own time. The central ethical questions of our time are shown to look very different from the perspective of a ruined world. The aim of "Ethics for a Broken" World is to look at our present with the benefit of hindsight - to reimagine contemporary philosophy in an historical context - and to highlight the contingency of our own moral and political ideals.