Theorizing Black Feminisms outlines some of the crucial debates going on among Black feminists today. In doing so it brings together a collection of some of the most exciting work by Black women scholars. The book encompasses a wide range of diverse subjects and refuses to be limited by notions of disciplinary boundaries or divisions between theory and practice. Theorizing Black Feminisms combines essays on literature, sociology, history, political science, anthropology, and art. As such it will be vital reading for (...) anyone--activist, student, artist or scholar--interested in exploring the multidisciplinary possibilities for Black feminism. Most importantly, each essay in the volume begins with the assumption that Black women are not simply victims of various oppressions. Rather, they are visionary and pragmatic agents of change. Contributors: Evelyn Barbee, University of Wisconsin; Rose Brewer, University of Minnesota; Cheryl Clarke, Rutgers University; Johnnetta Cole, Spelman College; Cindy Courville, Occidental College; Beverly Guy-Sheftall, Spelman College; Marilyn Little, University of Wisconsin; Nellie McKay, University of Wisconsin; O'molara Ogundipe, Rutgers University; Christine Obbo, Wayne State University; Loretta Ross, Center for Democratic Renewal, Atlanta. (shrink)

This paper starts off from what seems to be a difficulty of ethics in African Business today. For several years now Transparency International has placed some African countries high on its list of most corrupt countries of the world. The conclusion one draws from this assessment is that either African culture has no regard or concern for ethics, or that there has been a gradual loss of the concept of the ethical and the moral in contemporary African society. Equally problematic (...) is the teaching and promotion of Business ethics in organizations. Western philosophical theories and systems alone have not succeeded in providing access to ethical life of people in modern Africa. This paper is an attempt to inject an orientation that takes into account African manners and customs, their religious convictions and their understanding of the world as a whole, in the teaching of Business Ethics. East and Central Africa have been selected due to their common lingua franca, Kiswahili, and the fact that the author has more teaching experience within that region. (shrink)

The historic Christian tradition of offering hospitality to strangers provides moral, theological and practical insights for contemporary responses to the needs of refugees, asylum seekers and immigrants. Ancient writers were explicit about the difficulties, blessings, and necessity of welcoming strangers. In this paper, specific components of the tradition, especially as they are evident in the writings of Chrysostom, Calvin and Wesley, are discussed. Suggestions are offered for points of intersection with contemporary concerns related to asylum and immigration.

In Ephesians 4:17–32, the concept of a “new man” is explored, emphasizing the transformation that occurs when one becomes a follower of Christ. This passage delves into the teachings and principles that guide believers in their spiritual growth and maturity journey. The keywords in this section highlight key aspects of the teaching, such as “teaching,” which implies the importance of instruction and guidance in understanding and living out the Christian faith. Additionally, the phrase “new man” signifies a radical change within (...) an individual when they surrender their old ways and embrace a new life in Christ. Ephesians 4:17–32 offers practical insights on how to live as a transformed individual. It addresses various aspects of personal conduct, including honesty, integrity, self-control, kindness, forgiveness, and love. These virtues are not only encouraged for personal growth but also for fostering healthy relationships within the community of believers. (shrink)

Abstract: In response to Arroyo, I explain my position on the concept of “natural goodness” and how my use of that concept compares to that of Geach and Foot. An Aristotelian or functional notion of goodness provides the material for Kantian endorsement in a theory of value that avoids a metaphysical commitment to intrinsic values. In response to Cummiskey, I review reasons for thinking Kantianism and consequentialism incompatible, especially those objections to aggregation that arise from the notion of the natural (...) good previously described. In response to Moland, I explain why I think Hegelian worries about the supposed emptiness of the Kantian self do not apply to my account. And in response to both Moland and Bird-Pollan, I argue that, contrary to the view of some Hegelians, the intersubjective normativity of reason is not something developed through actual social relations; rather, it is something essential to an individual's relations with himself or herself. (shrink)

Postmodern theories as exemplified by the work of J. F. Lyotard and K. Gergen are contrasted with modern theories with regard to their impact on theories of knowledge and of the self. It is argued that while some postmodern theories and the modernists philosophy of individualism are based on assumptions concerning the origins of knowledge and the nature of the self, both result in a relativism of self and knowledge. The rationale for an alternative viewpoint of the relationship between the (...) individual and society is explored. 2012 APA, all rights reserved). (shrink)

Forensic studies have identified fraud as a major factor that hampers Africa’s economic development. This paper first establishes a link between fraud and the ideal of the African Renaissance. It then gives an overview of the extent of fraud in Africa by discussing the findings of a recent forensic survey on fraud in Africa. Against this backdrop it is then argued that what is needed to turn the tide of fraud in Africa is a transvaluation of loyalties to include and (...) cover interests of the modern nation‐state rather than just those of the clan, tribe and race. The paper finally calls for African nations to rise up to new challenges in governance by upholding ethical values and by their determination to detect and prevent all forms of fraud as the only viable way towards the realisation of the ideal of an African Renaissance. (shrink)

The current care deficit—which is evident in the nursing crisis, for example—calls for new valuation and recognition of care services. Therefore, the macrosocial value of care is being discussed intensively in many subject areas. This study introduces a fundamental theological and ethical contribution into the current discourse. It challenges Protestant ethics and deaconry to place greater importance on dependency relations, to reconsider guiding principles such as autonomy and reciprocity, and to comprehend care as an ethical paradigm.

Accounts of human beings as essentially social have had a long history in philosophy as reflected in the Ancient Greeks; in African and Asian philosophy; in Modern European thinkers such as Mary Wo...

This paper begins by discussing Sue Campbell's account of memory as she first developed it in Relational Remembering: Rethinking the Memory Wars and applied it to the context of the false memory debates. In more recent work, Campbell was working on expanding her account of relational remembering from an analysis of personal rememberings to activities of public rememberings in contexts of historic harms and, specifically, harms to Aboriginals and their communities in Canada. The goal of this paper is to draw (...) out the moral and political implications of Campbell's account of relational remembering and thereby to extend its reach and application. As applied to Aboriginal communities, Campbell's account of relational remembering confirms but also explains the important role that Canada's Indian Residential Schools Truth and Reconciliation Commission (IRS TRC) is poised to play. It holds this promise and potential, however, only if all Canadians, Aboriginal and non-Aboriginal, engage in a process of remembering that is relational and has the goal of building and rebuilding relationships. The paper ends by drawing attention to what relational remembering can teach us about oppression more generally. (shrink)

I am going to begin today by bringing together one of the themes of Carol Voeller’s remarks with one of the criticisms raised by Rachel Cohon, because I see them as related, and want to address them together. Voeller argues that the moral law is constitutive of our nature as rational agents. To put it in her own words, “to be the kind of object it is, is for a thing to be under, or constituted by, the laws which are (...) its nature. For Kant, laws are constitutive principles … in something very close to an Aristotelian sense: for Kant, laws are proper to objects1 much as form is to object, for Aristotle.” Voeller believes that the moral law defines the kind of cause that we are, and we are under the moral law because we are that kind of cause. Since the defining quality of a rational agent is that a rational agent acts on its representation - I prefer to say conception - of a law, Voeller thinks the question for Kant is whether we can find a law which just is the law for causes that act on their representations of laws. As she puts it, “The problem, for Kant, is whether there is a law of a cause that acts on norms - on reflection, on its representation of a law. If there is, then the constitutive principle of that cause will be the law normative for it in reflection.” Now Voeller appears to think that I will disagree with this strategy for grounding the moral law, because she sees me as giving an anti-metaphysical or ametaphysical account of Kant’s ethics, in contrast to Kant’s own. But so far, I don’t.. (shrink)

This is the first paper in the invited collection. Koggel starts with Code’s first book to record the key objections she raises against traditional and mainstream epistemological accounts. They are the sort of objections that will thread their way through all her work and be important to the development of feminist epistemology. I will then introduce, summarize, and discuss the work Code does on virtue ethics in Epistemic Responsibility and speculate on why she abandons this path in the rest of (...) her work. Code uses virtue ethics and, specifically, virtues of the intellect, to frame an account of moral responsibility that I find interesting, promising, and still relevant to the contemporary revival of virtue ethics and to feminist epistemology more generally. (shrink)

Dan O’Brien gives an excellent analysis of testimonial knowledge transmission in his article ‘Communication Between Friends’ (2009) noting that the reliability of the speaker is a concern in both externalist and internalist theories of knowledge. O’Brien focuses on the belief states of Hearers (H) in cases where the reliability of the Speaker (S) is known via ‘intimate trust’, a special case pertaining to friendships with a track record of reliable or unreliable reports. This article considers the notion of ‘intimate trust’, (...) specifically in the context of online fan communities, in which the amount of time as a member of an online fan community and the extent of one’s posting history often results in something like ‘intimate trust’ between fans who are, for all other purposes, strangers. In the last two years, Twitter has provided a number of celebrities with a place to update fans and ‘tweet’ back and forth an innumerable number of times in any given day. This accentuates the intimacy to such a level that it becomes a ‘caricature of intimacy’ – the minute-to-minute updates accentuate the illusion that the fan ‘knows’ the celebrity, but the distance and mediation are still carefully maintained. This is an issue with both ethical and epistemological implications for fan-fan and fan-celebrity relationships online, considering ethics of care and ethics of justice, whether fans ‘owe’ celebrities a certain amount of distance and respect, and whether stars owe the fan something in return, either in the sense of reciprocal Kantian duties or Aristotelian moderation. (shrink)

I teach Philosophy of Science at a four-year state university located in the southeastern United States with a strong college of education. This means that the Philosophy of Science class I teach attracts large numbers of students who will later become science teachers in Georgia junior high and high schools—the same schools that recently began including evolution "warning" stickers in science textbooks. I am also a faculty member in a department combining Religious Studies and Philosophy. This means Philosophy of Science (...) is often expected to provide dialogue, debate, and bridge-building on the issues of creationism and evolution. I am expected to provide a welcoming atmosphere to all the religious perspectives that the students bring to class, but at the same time I feel responsible for giving them a serious respect for evolution. This tension between religious tolerance and secular science education has had important consequences in American schools, most notably with the issue of Intelligent Design Theory (ID) in the classroom. (shrink)

Recent feminist and postmodern thought has critiqued traditional conceptions of masculinity, describing the effect that the distinctive masculinity of the "man of reason" has had on the history of philosophy, on consciousness, and on the academy. A common characteristic of the recent literature on masculinity is that it reflects the historical and cultural context in which it is written -- a context of binary, hierarchical dualisms which involve certain symbolic associations. These dualisms, such as Man-Woman, masculine-feminine, and reason-emotion, arguably find (...) their roots in Pythagorean philosophy and can be traced through the Renaissance to our current historical context. One example is our conception of reason: the association of maleness with a clear, determinate mode of thought, i.e. reason, was incorporated into the form-matter distinction that was central to Greek thought. This paper will show that in cases where women attempt to redefine the dichotomy by revaluing the traditionally feminine (like feelings and emotions) over the traditionally masculine (like reason) their work is often mistakenly criticized for being purely political; conversely, when men attempt to redefine the same dichotomy in an attempt to allow men to "get back in touch with their feelings," to be nurturers, their work is described in terms of providing a better epistemology. The current literature on masculinity explores alternatives to rewriting or redefining Woman that try to avoid the problem of status remaining with redefinition. This alternative is rewriting or redefining Man. Through redefining Man, one may be able to reconceptualize the privileged side of the hierarchical dualism in such a way that it is no longer privileged. Deprivileging, as well as redefining Man, is argued by theorists of masculinity to be possible because while the devalued status of the inferior side of a hierarchical dualism tends to keep the same status when redefined, it may be possible to redefine the privileged side of the dualism in such a way that it loses its privileged status. Unfortunately, many of these attempts to rewrite or redefine masculinity have detrimental faults of their own. Finally, this paper will discuss more promising possibilities for new definitions of Man, as well as a vision for better interaction between the work of women and men in general. (shrink)

Due to the COVID-19 pandemic having radically changed the way we now work, many recent studies have focused on employees’ experiences and well-being, their performance and job satisfaction, and ways to ensure the best support for them when working from home. However, less attention has been given to managers’ experiences in adapting to the new role of distance management and supporting them with this transition. This study aims to explore how managers experienced distance management, and the perceived organizational support, and (...) the effect of organizational support has on their JSA during the first year of the COVID-19 pandemic. Data from 1,016 line, middle and top managers in Danish workplaces were collected in March 2021, 1 year after the start of the COVID-19 pandemic. We applied descriptive statistics, ANOVA, and partial least square structural equation modeling to investigate the relation of perceived organizational support and the JSA of distance managers. Control variables were the respondents’ demographic characteristics, specifically gender, age, and management level. The study offers insights into the managerial experiences of becoming a distance manager, helps to understand the relationship between POS and managers’ JSA, and shows a positive relationship similarly for the managers as for employees. The study shows that most managers found their work as distance managers more demanding and worked more hours. The data demonstrate that managers received the most support from their own employees and manager peers, whereas administrative support was largely lacking. The data also show that the majority of the managers prefer to manage from the office, but similarly, they can continue managing from a distance if needed post-pandemic. The study adds to the literature on workplaces’ transitioning to distance management and hybrid work and contributes to understanding the role of POS and managers’ JSA during this transition. Consequently, if an organization aims to offer hybrid work, improving support from top management and in-house support functions would help maintain or increase managers’ JSA. (shrink)

Human ethical practices and attitudes with respect to the other animals exhibit a curious instability. On the one hand, most people believe that it is wrong to inflict torment or death on a non-human animal for a trivial reason. Skinning a cat or setting it on fire by way of a juvenile prank is one of the standard examples of obvious wrongdoing in the philosophical literature. Like torturing infants, it is the kind of example that philosophers use when we are (...) looking for something ethically uncontroversial, so that disputes about the example won’t get in the way of the point we are trying to make.2 On the other hand, human beings have traditionally counted nearly any reason we might have for hurting or killing animals, short of malicious enjoyment, as non-trivial and sufficient. We kill non-human animals, and sometimes inflict pain on them, because we want to eat them, because we can make useful products out of them, because we can learn from experimenting on them, and.. (shrink)

When I prepared the edition of Mary Gregor's translation of the Groundwork for Cambridge's "Cambridge Texts in the History of Philosophy" series, I did an index that included both the pages of that edition and the pages of the Academy edition. Cambridge, however, declined to publish the Academy page numbers in their edition. Rather than let the effort go to waste, I am posting a version of the index with the Academy edition page numbers here. If you have corrections or (...) suggestions for improving the index, please send me a message: [email protected].. (shrink)

Based on a model used in the Harvard Business School course on leadership, the three key elements of decision making (the Three Pillars) are strategy, law and ethics. This book shows students how to use the Three Pillars to make successful business decisions that manage risk (the Law Pillar) and create value (the Strategy Pillar) in a responsible manner (the Ethics Pillar). Through the Three Pillar framework, students will understand why law is a positive, value-creating force that enables them to (...) succeed in business. The book applies this practical framework to six areas of the law that, according to surveys, are most important to business leaders: employment law, product liability, government regulation, intellectual property, contracts and dispute resolution. The book includes many end-of-chapter scenarios that enable students to practice their decision-making skills using the Three Pillars model. (shrink)

Danielle Wenner has crafted novel arguments in defense of republican accounts of freedom. I learned a lot from her discussion of how Philip Pettit's neorepublican account of freedom as nondomination does a better job than standard accounts of freedom as noninterference of explaining how power over an agent can restrict their freedom to act autonomously. The real crux of Wenner's argument, however, is that freedom as nondomination can do this work in a way that those who defend an account of (...) relational autonomy cannot. I will start with Wenner's defense of freedom as nondomination and of what it can do as the background for assessing her critique of relational autonomy. The upshot of my comments will be that Wenner... (shrink)

The tension between the public and the private spheres is not new: while feminists have long called for public protection to be extended to the private sphere, liberals argue for the...

The invocation of large-scale social unities - states, societies, empires, cultures, civilizations - is a long-established and pervasive practice among sociologists, anthropologists, historians, political scientists and so on. This article examines the treatment of such unities as defined or held together by shared understandings and values, and as independent, boundary-maintaining social systems. We argue that both the ideational and the systemic presumptions at work here are dependent on what Foucault calls the figure of man: the first as an inescapable consequence (...) of that figure, the second as a tempting, but by no means necessary, one. Our first major argument concerns the remarkable persistence of concepts, such as ‘culture’, which designate unities that are ideational in character. We use the case study of anthropology to suggest that this is a consequence of the constitutive role of the figure of man within the human sciences. Human scientists and others critical of the stress on sameness resulting from the concern with ideational unities - cultures, ideologies, discourses and so on - as shared across a population, will find it well-nigh impossible either to modify significantly or to jettison altogether such concepts; as long as they rely on some version of the figure of man, scholars are committed irrevocably to the use of these concepts. Our second major argument concerns the conception of society as a systemic unity, a conception which we see as reflecting the influence of the figure of man in the field of governmental reason. In this part of the article we follow Foucault’s argument that the liberal rationality of government leads to a view of social life as traversed by numerous self-regulating spheres of social interaction. However, we dispute his further suggestion that the concept of society itself, as designating a self-regulating sphere of this kind, can be seen as a product of the liberal critique of police. (shrink)

This chapter examines the debate on how Wakanda should respond to global injustice, Black Panther illustrates various issues regarding the nature of justice and the types of injustices we can inflict upon one another. Perhaps bearing witness to colonial epistemicide around them stoked Wakandans' strong impulse to protect their knowledge at all costs. In African philosophy, scholars often analyze or draw from proverbs and language use as a way to explore moral and political principles within an oral tradition. Ifeanyi Menkiti (...) argues that proverbs and wisdom within African thought and tradition uphold mutuality and the sense of not holding one's self others. Yet, despite what T'Challa says in his speech to the United Nations at the end of the film, his decision to "no longer watch from the shadows" appears to be motivated by the need to help, not by a sense of oneness with all of humanity, as understood through African philosophy. (shrink)

What do psychedelics reveal about consciousness? What impact have psychedelics had on philosophy? In this rapidly growing area of study, this is the first volume to explore the philosophy of psychedelic experience, from a range of interdisciplinary and cross-cultural perspectives. In doing so, Philosophy and Psychedelics reveals just why the place of psychedelics in our societies should not be left to medical sciences alone, as psychedelic experience opens up new perspectives on fundamental philosophical questions relating to human experience, ethics, and (...) the metaphysics of mind. Mapping a range of philosophical responses to the surge in studies into psychedelic drugs in the cognitive sciences, this go-to volume examines topics including psychedelics and the role of governance; psychedelics and mysticism; what psychedelics can tell us about dyadic thankfulness; and psychedelics as ways to gain new knowledge. Written by leading international scholars, the essays cover Western and non-Western traditions, from analytic philosophy to Zen Buddhism, and discuss a variety of hallucinogens, such as LSD, MDMA, and Ayahuasca, in order to build a much-needed bridge between the rapidly growing scientific research and the philosophy behind psychedelic experience. (shrink)

Recent Catholic social teaching’s treatments of social sin and its proposed remedy, neighbor-love conceived as solidarity, represent genuine advances in this modern Christian tradition. This essay asks what Niebuhr’s ethical analysis might add to, or question about, these Catholic interpretations. After briefly describing how these themes are enunciated in post-Vatican II documents, and Niebuhr’s approach to like issues, I identify several challenges, cautions and additions that Niebuhr might offer to Catholic leaders seeking to understand social sin and to promote solidary (...) action. Suggesting the merits of a more ‘Niebuhrian’ Catholic social ethic, and a more ‘Catholic’ Niebuhrian realism, I argue that articulating a Catholic social agenda with a Niebuhrian perspective can address weaknesses that undercut each tradition’s ability to motivate and sustain effective work for justice. Both traditions also need to better connect social ethics and spirituality, and more systematically account for the social-theoretical assumptions their moral discourse depends upon or implies. (shrink)

C'est en 1941, dans le contexte chaotique de la Deuxième Guerre mondiale, que Simone Weil, très tôt préoccupée par les questions du malheur et de la vérité, découvre le principe de la kénose divine en lisant l'hymne aux Philippiens de saint Paul (Ph 2, 5-11). La lecture de ce texte est un moment philosophique et spirituel décisif dans le parcours de la philosophe car, prenant pleinement en charge les questions universelles et paradoxales de l'amour de Dieu et du malheur, l'hymne (...) paulinien lui permet de tisser un lien de cohérence métaphysique entre sa recherche personnelle de la vérité, l'existence du malheur et ses expériences spirituelles. A contrario d'un texte-miracle qui nierait le réel et minimiserait l'impact du malheur sur nos vies, Simone Weil accueille effectivement cet hymne comme l'expression universelle de l'abaissement du divin qui s'incarne dans la condition humaine et appelle tout homme à le suivre, et à se libérer de son sentiment de toute-impuissance face au mal écrasant. Après cette rencontre scripturaire. Simone Weil n'aura alors de cesse d'actualiser, dans ses écrits et ses engagements dans le monde, cette invitation explicite de saint Paul à l'imitatio Christi. Sa pensée s'élaborera en une théologie pratique nourrie par l'Amour du Père et du Christ qui rejoint chacun de nous. II s'agira alors, pour elle, de comprendre concrètement "comment nous pouvons l'imiter?" et d'étudier de quelles manières le caractère universel de la vérité de la kénose divine est, comme l'exprime l'antique doctrine des "semences du Verbe", préfiguré dans les différentes cultures et traditions du bassin indo-européen. (shrink)

Anthropologists have long documented rituals that reinforce the social and spiritual aspects of killing and eating animals. The historical processes of modernization, industrialization, and the spread of market capitalism have driven many such references to sacredness out of meat production in North America, leading dominant social relations around meat into what Max Weber famously termed “disenchantment.” In this article, I argue that re-enchanting discourses are one technique being used to develop the alternative production models of ethically raised meat—animals raised for (...) human consumption with priority on sustainability and well-being. As people redesign a food system that resists the meat industry’s churn of pigs, cows, and chickens from feed lot to factory, they are not just rearranging the material structures of production. They also foster discourses and practices of sacredness, mutuality, and wonder. Ethical meat advocates use these discourses particularly to make sense of conflicts regarding the non-commodifiable nature of mortality and harmony. This article draws on ethnographic research among Southern Wisconsin butchers, farmers, and customers as well as public discourse analysis to trace meaning-making strategies that powerfully counter the commercial meat industry by re-enchanting meat. (shrink)

This edited volume presents critical scholarship analysing governance practices in diverse jurisdictions in Europe and North America, at multiple scales, and in relation to several different arenas of policy and practice. The contributors address shortcomings in the mainstream literature on governance within the discipline of political science. The volume as a whole is marked by geographical and topical diversity. However, what the individual chapters have in common is that each considers whether and how gender, racialized identity, and/or other axes of (...) marginalization are visible within the conceptualizations and/or practices of governance under discussion. Drawing together insights and conceptual tools from both feminist and post-structuralist frameworks in analysing governance practices, this volume will be of great interest to scholars and graduates who engage with feminist and/or post-structural analysis of policy and governance. It will also be of use to critical policy scholars in anthropology, geography, sociology, and women's studies. (shrink)

Against the background of various innovative business approaches developed in the last two decades that aim at directly targeting poor people as producers or consumers, this research looks at the potential of the private sector to contribute to poverty reduction in rural Ethiopia by providing improved seed to poor smallholder farmers. Smallholder productivity is very low and demand for improved seed is higher than supply in Ethiopia. An institutional economics framework is applied to analyze more than 40 expert interviews carried (...) out in Ethiopia with stakeholders of business, government and NGOs. Results suggest that national institutions vitiate incentives for seed producers and cause transaction costs to be very high for Ethiopian seed companies. This hampers private sector development, which causes a lack of improved seed in the country. Institutional reforms are undertaken but are ambiguous in their effect on private sector development. (shrink)

As the Panama Canal approached its fiftieth anniversary in the mid-1960s, U.S. officials concerned about the costs of modernization welcomed the technology of peaceful nuclear excavation to create a new waterway at sea level. Biologists seeking a share of the funds slated for radiological-safety studies called attention to another potential effect which they deemed of far greater ecological and evolutionary magnitude – marine species exchange, an obscure environmental issue that required the expertise of underresourced life scientists. An enterprising endeavor to (...) support Smithsonian naturalists, especially marine biologists at the Smithsonian Tropical Research Institute in Panama, wound up sparking heated debates – between biologists and engineers about the oceans’ biological integrity and among scientists about whether the megaproject represented a research opportunity or environmental threat. A National Academy of Sciences panel chaired by Ernst Mayr failed to attract congressional funding for its 10-year baseline research program, but did create a stir in the scientific and mainstream press about the ecological threats that the sea-level canal might unleash upon the Atlantic and Pacific. This paper examines how the proposed megaproject sparked a scientific and political conversation about the risks of mixing the oceans at a time when many members of the scientific and engineering communities still viewed the seas as impervious to human-facilitated change. (shrink)

Now available in three thematic volumes, the second edition of Moral Issues in Global Perspective is a collection of the newest and best articles on current moral issues by moral and political theorists from around the globe. Each volume seeks to challenge the standard approaches to morality and moral issues shaped by Western liberal theory and to extend the inquiry beyond the context of North America. Covering a broad range of issues and arguments, this collection includes critiques of traditional liberal (...) accounts of rights, justice, and moral values, while raising questions about the treatment of disadvantaged groups within and across societies affected by globalization. Providing new perspectives on issues such as war and terrorism, reproduction, euthanasia, censorship, and the environment, each volume of Moral Issues in Global Perspective incorporates work by race, class, feminist, and disability theorists. In Moral Issues, the third of the three volumes, issues such as euthanasia and health care, reproductive issues, pornography and hate speech, animal rights, and environmental ethics are examined in the context of globalization and of differing social contexts and practices. Sixteen essays are new, one of which was written especially for this volume. (shrink)