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.

Virtue theory, natural law, deontology, utilitarianism, existentialism: these are the basic moral theories taught in “Ethics,” “History of Philosophy,” and “Introduction to Philosophy” courses throughout the United States. When the American philosopher William James (1842 – 1910) find his way into these conversations, there is uncertainty about where his thinking fits. While utilitarianism has become the default position for teaching James’s pragmatism and radical empiricism, this default position fails to address and explain James’s multiple criticisms of John Stuart Mill’s formulaic approach to questions concerning the moral life. Through close readings of James’s writings, the chapters in William James, Moral Philosophy, and the Ethical Life catalogue the ways in whichJames wants to avoid the following: (a) the hierarchies of Christian natural law theory, (b) the moral calculus of Mill’s utilitarianism, (c) the absolutism and principle-ism of Immanuel Kant’s deontology, and (d) the staticity of the virtues found in Aristotle’s moral theory. Elaborating upon and clarifying James’s differences from these dominant moral theories is a crucial feature of this collection. This collection, is not, however, intended to be wholly negative – that is, only describing to readers what James’s moral theory is not. It seeks to articulate the positive features of James’s ethics and moral reasoning: what does it mean to an ethical life, and how should we theorize about morality?

This book offers a study of the whole of Duras's written oeuvre, covering journalism and lesser-known works as well as more famous texts. It brings out the constant presence of ethical questions in and around the experiences of passion and excess with which her work is always concerned, andsubjects Duras's texts to an unprecedented level of close reading, carrying her beyond the terms of her usual reception. On the basis of this approach, and with reference to Duras's involvement with her intellectual and political contexts, the book demonstrates the detailed engagement of Duras'swriting in the ethical and political issues of her day. Careful textual analysis shows the particular, fragile nature of this engagement, as well as the intricate textures of Duras's work; this leads to a striking new model of the relation between the literary text and the ethical life of itsreaders, which will be of importance not only to specialists in French Studies, but to all those interested in ethical criticism and modern literary studies.

The question of the ethical life is arguably one of the most compelling, and urgent, questions of our time. As Peter Singer, among others, has pointed out, almost 10 million children die each year due to poverty, some of whom would not die if the amount of aid that we now offer increases significantly. As Singer has also pointed out, the exploitation of human beings and other animals is a major ethical and practical concern. There can be little reasonable doubt that pain and suffering abound, in the world today, due to many causes such as poverty, disease, environmental degradation and destruction and anthropocentrism among others, just as there can be little reasonable doubt that some of the pain and suffering is preventable. So, what does it mean to live ethically today? Does it mean taking the point of view of the universe, as Sidgwick put it, memorably, rather than a narrow anthropocentric or speciesist view? Does it mean living in accordance with duties or obligations, or in light of recognised virtues, or with the minimisation of pain and suffering primarily in mind? Does it entail a consideration of the interests of other species and a rejection of the principle of the sanctity of human life? Does it mean not eating animals when other healthy alternatives are available, especially when those animals have been treated in ways that are inconsistent with their interests, whatever they may be? Does it mean taking active steps to reduce poverty on our part on a day to day basis? Is ethics exhausted in some sense today? And if we could reach some consensus on these questions, what difference would the ethical life make? Some argue that speciesism and the exploitation of human beings and other animals might diminish; that pain and suffering, especially gratuitous pain and suffering, would decrease, or at the very least, not increase; or that we will become more aware of the limitations of things such as “the traditional ethic of the sanctity of life”, as Singer calls it. Some argue that the ethical life is closely related to a life of relationships, reflection and deliberation, all of which deepen our understanding and enrich us personally. Others argue that the ethical life is closely related to our search for a meaningful life – that the ethical life can help us to find meaning in a world in which “meaning”, defined broadly, can seem elusive, enigmatic or unsubstantial. These and related issues and questions are explored in this collection, which illustrates the relevance, vitality and dynamism of ethics today.

Australian philosopher of science Redner argues that cultural life consists of three fundamental aspects: representation, ethos, and technics. This is the second of four volumes setting out a comprehensive theory of human culture. The first is A New Science of Representation, the third and companion to the second will be Aesthetic Life, and the third will be The Triumph of Technics. His conclusion at the end of the series is that the contemporary global culture is a triumph of technics over representation and ethos. c. Book News Inc.

This first book-length study into the influence of Emmanuel Levinas on the thought and philosophy of Giorgio Agamben, Law, Relationality and the Ethical Life, demonstrates how Agamben’s immanent thought can be read as presenting a compelling, albeit flawed, alternative to Levinas’s ethics of the Other. The publication of the English translation of The Use of Bodies in 2016 ended Giorgio Agamben’s 20-year multi-volume Homo Sacer study. Over this time, Agamben’s thought has greatly influenced scholarship in law, the wider humanities and social sciences. This book places Agamben’s figure of form-of-life in relation to Levinasian understandings of alterity, relationality and the law. Considering how Agamben and Levinas craft their respective forms of embodied existence – that is, a fully-formed human that can live an ethical life – the book considers Agamben’s attempt to move beyond Levinasian ethics through the liminal figures of the foetus and the patient in a persistent vegetative state. These figures, which Agamben uses as examples of bare life, call into question the limits of Agamben’s non-relational use and form of existence. As such, it is argued, they reveal the limitations of Agamben’s own ethics, whilst suggesting that his ‘abandoned’ project can and must be taken further. This book will be of interest to scholars, researchers, graduate students and anyone with an interest in the thought of Giorgio Agamben and Emmanuel Levinas in the fields of law, philosophy, the humanities and the social sciences.

Hegel's philosophy of society, politics and history is exposed to ethical debate on human rights, the justification of legal punishment, criteria of moral responsibility, and authority of individual conscience.

This book considers ethical culture in East Asia, examines the impact it has had on economic and social transformation, and explores what effect it might have on solving current problems. It views the ethical culture of East Asia, that is, the beliefs, values, and practices that define East Asian societies’ conceptions of ethics in everyday life, as different from what pertains in the West, with more emphasis in East Asia on respect for ancestors, concern about propriety of behaviour, and notions of community. The book discusses how these particular East Asian values are being applied, for example, in family businesses, and how they might further be applied to solve current crucial challenges for humanity, such as climate change, ageing, and persistent inequality, challenges that are not being solved by an exclusive focus on economic growth alone. The book includes a consideration of ethical innovation, for example, distinct forms of ecological ethics enshrined in newly emerging economic organizations, such as social entrepreneurship.

The goal of this book is to help the reader gain knowledge on ethical and legal issues in the field of student affairs and develop competency to follow the profession’s principles and standards of conduct. The significance of the book is due to its focus on the practical value of ethics and legal issues and its aim to address the knowledge, skills, and dispositions required of student affairs educators to develop and maintain integrity in their life and work as described by the ACPA/NASPA. The text offers readers a number of major unique features: It offers multiple ethical decision-making models to guide student affairs educators in their ethical decision-making process. It proposes that ethics is not an individual but an organizational responsibility. It offers that ethical decision making is a professional skill that can be practiced and applied in student affairs educators’ day-to-day practice. It presents the reader with the most current legal issues in student affairs and higher education. Finally, it reflects three themes: integration of ACPA/NASPA competency areas; development of professional identity; and application of knowledge and theory to practice. The book is critical and timely. A book that focuses on ethical and legal issues in student affairs is needed for faculty in preparation programs, new professionals navigating their identity as student affairs educators, and a resource for mid- and senior-level professionals facilitating ongoing professional development. The book begins to address what it means to have a professional identity, which is ground in the shared ethical and legal values espoused within the profession and academia. Each chapter uniquely contributes to the complexity embedded in the study of ethics and how that is applied to practice. Additionally, the volume is a balance of procedural knowledge, case illustrations, and guided practice exercises to facilitate the reader’s ability to translate the theory and research discussed into professional decision making and application.

Christian Spirituality and Ethical Life offers a helpful study of the place of the Spirit in John Calvin's theology. It also discovers a notion of the spiritual life in connection with ethical life. It thus overcomes the prevailing popular pictures about the theology of John Calvin in several significant ways, providing a refreshing alternative to the anemic spirituality so prevalent today. It can be stated confidently that Calvin was a theologian of the Holy Spirit in solidarity with the poor, standing in openness to others.