The book utilizes feminist thought and other philosophical considerations to argue in a unique way for an ethical picture of human life that stands in marked contrast with traditional understandings. Slote here revives Isaiah Berlin's bold views on the impossibility of perfection in ways that no one has previously attempted. The Appendix describes a new kind of philosophical/ethical methodology that combines and balances (traditionally) "feminine" and "masculine" elements.

Most people think that the difficulty of balancing career and personal/family relationships is the fault of present-day society or is due to their own inadequacies. But in this major new book, eminent moral philosopher Michael Slote argues that the difficulty runs much deeper, that it is due to the essential nature of the divergent goods involved in this kind of choice. He shows more generally that perfect human happiness and perfect virtue are impossible in principle, a view originally enunciated by Isaiah Berlin, but much more thoroughly and synoptically defended here than ever before. Ancient Greek and modern-day Enlightenment thought typically assumed that perfection was possible, and this is also true of Romanticism and of most recent ethical theory. But if, as Slote maintains, imperfection is inevitable, then our inherited categories of virtue and personal good are far too limited and unqualified to allow us to understand and cope with the richer and more complex life that characterizes today's world. And The Impossibility of Perfection argues in particular that we need some new notions, new distinctions, and even new philosophical methods in order to distill some of the ethical insights of recent feminist thought and arrive at a fuller and more realistic picture of ethical phenomena.

Told in two voices Mati, a devout Muslim from Afghanistan, and Elise, a seventeen-year-old whose brother was killed there, try to keep their budding romance secret from their families.

This new book by Michael Slote argues that Western philosophy on the whole has overemphasized rational control and autonomy at the expense of the important countervailing value and virtue of receptivity. Recently the ideas of caring and empathy have received a great deal of philosophical and public attention, but both these notions rest on the deeper and broader value of receptivity, and in From Enlightenment to Receptivity, Slote seeks to show that we need to focus more on receptivity if we are to attain a more balanced sense and understanding of what is important to us. Beginning with a critique of Enlightenment thinking that calls into question its denial of any central role to considerations of emotion and empathy, he goes on to show how a greater emphasis on these factors and on the receptivity that underlies them can give us a more realistic, balanced, and sensitive understanding of our core ethical and epistemological values. This means rejecting post-modernism's blanket rejection of reason and of compelling real values and recognizing, rather, that receptivity should play a major role in how we lead our lives as individuals, in how we relate to nature, in how we acquire knowledge about the world, and in how we relate morally and politically with others.

The Constitution may guarantee it. But religious freedom in America is, in fact, impossible. So argues this timely and iconoclastic work by law and religion scholar Winnifred Sullivan. Sullivan uses as the backdrop for the book the trial of Warner vs. Boca Raton, a recent case concerning the laws that protect the free exercise of religion in America. The trial, for which the author served as an expert witness, concerned regulations banning certain memorials from a multiconfessional nondenominational cemetery in Boca Raton, Florida. The book portrays the unsuccessful struggle of Catholic, Protestant, and Jewish families in Boca Raton to preserve the practice of placing such religious artifacts as crosses and stars of David on the graves of the city-owned burial ground. Sullivan demonstrates how, during the course of the proceeding, citizens from all walks of life and religious backgrounds were harassed to define just what their religion is. She argues that their plight points up a shocking truth: religion cannot be coherently defined for the purposes of American law, because everyone has different definitions of what religion is. Indeed, while religious freedom as a political idea was arguably once a force for tolerance, it has now become a force for intolerance, she maintains. A clear-eyed look at the laws created to protect religious freedom, this vigorously argued book offers a new take on a right deemed by many to be necessary for a free democratic society. It will have broad appeal not only for religion scholars, but also for anyone interested in law and the Constitution. Featuring a new preface by the author, The Impossibility of Religious Freedom offers a new take on a right deemed by many to be necessary for a free democratic society.

2022 NATIONAL INDIE EXCELLENCE AWARDS FINALIST — SOCIAL/POLITICAL CHANGE • 2022 ASJA ANNUAL WRITING AWARD WINNER — SERVICE • 2022 NAUTILUS BOOK AWARDS GOLD MEDALIST — SOCIAL CHANGE & SOCIAL JUSTICE • 2022 AXIOM BUSINESS BOOK AWARD GOLD MEDALIST — PHILANTHROPY/NONPROFIT/SUSTAINABILITY How do we vote with our dollars, not just to make ourselves feel good, but to make a real difference? Wallet Activism challenges you to rethink your financial power so can feel confident spending, earning, and saving money in ways that align with your values. While we call the American system a democracy, capitalism is the far more powerful force in our lives. The greatest power we have—especially when political leaders won’t move quickly enough—is how we use our money: where we shop, what we buy, where we live, what institutions we entrust with our money, who we work for, and where we donate determines the trajectory of our society and our planet. While our votes and voices are essential, too, Wallet Activism helps you use your money for real impact. It can feel overwhelming to determine “the right way” to spend: a choice that might seem beneficial to the environment may have unintended consequences that hurt people. And marketers are constantly lying to you, making it hard to know what choice is best. Wallet Activism empowers us to vote with our wallets by making sense of all the information coming at us, and teaching us to cultivate a more holistic mindset that considers the complex, interrelated ecosystems of people and the planet together, not as opposing forces. From Tanja Hester, Our Next Life blogger and author of Work Optional, comes the mindset-shifting guide to help you put your money where your values are. Wallet Activism is not a list of dos and don’ts that will soon become outdated, nor does it call for anti-consumerist perfection. Instead, it goes beyond simple purchasing decisions to explore: The impacts a financial decision can have across society and the environment How to create a personal spending philosophy based on your values Practical questions to quickly assess the “goodness” of a product or an entity you may buy from The ethics of earning money, choosing what foods to eat, employing others, investing responsibly, choosing where to live, and giving money away For anyone interested in leaving the world better than you found it, Wallet Activism helps you build habits that will make your money matter.

For centuries Seraphina Ames roamed the world with her controlling boyfriend Cyrus and their clan of immortal incarnates.Having perfected a method of alchemy that allowed them to switch bodies, they did whatever they wanted and killed whomever they wanted, until Sera made the choice to break free. Now she's hiding from Cyrus and the rest of their clan in the body of sixteen-year-old Kailey Morgan. Sera has fallen in love with her new life and family, and never thought she'd enjoy life as a teenager so much. And she certainly never expected to fall in love with Noah, the boy next door. But it seems that Cyrus has managed to track her down. He doesn't know who she is… yet, but Sera has no idea who he is either, and as Cyrus closes in, she begins to grow suspicious of Noah and all the new friends in her life. Could Cyrus and her old coven be disguising themselves right under her nose? In a deadly game of hide-and-seek, Sera must work out who Cyrus is, and fast, before he destroys the ones she loves the most…

In this book I have struggled with certain words without a satisfactory conclusion. I am unhappy about all the words used to describe the person who visits the therapist's consulting room. Is she or he a patient? Well, sometimes yes. Certain individuals like that word because it captures for them the sense that there is something wrong, an emotional illness. Is she or he a client? Again, sometimes yes. Certain individuals like that word because it connotes a kind of consultative process. Is she or he an analysand? Certain individuals like this word because it conveys something about the process of a therapy and it has a symmetry: analyst–analysand. I myself find that all these words capture something about the therapy and the therapy process but are considerably less than perfect. In what follows I have chosen to use the words interchangeably, as well as the words psychotherapist, therapist and analyst. In the text, in the musings in italics, I have usually referred to the primary carer in the person's early life as mother. I realize that this is not always the case. There are fathers who have primary responsibility for their children from birth and there are relatives and nannies who fulfil this role. Rarely in my clinical experience of seeing adults has this role been an enterprise between two people in the way that it is becoming for some couples with children today. We have yet to see the effects of joint child-rearing on adult psychologies so I have retained the notion of the mother or mother substitute, a notion which will have to be expanded as the generations now raising children make new arrangements between them. I have also chosen for simplicity's sake to use the word 'she' throughout for the personal pronoun rather than 'she or he'.