Ethical Experience

Ethical Experience provides a unique phenomenological dialogue between psychology and philosophy. This novel approach focuses on lived experiences that belong to daily practical life, such self-identity and ethical decision-making. This practical focus enables the reader to explore how ethics relates to psychology and how the ethical agent determines herself within her surrounding community and world. Using Husserl's ethics the authors present a phenomenological approach moral psychology that offers an alternative to cognitive and neuroscientific theories. This is a practical and theoretically rigorous textbook that will be of use to those researching and studying ethics, morality, psychology and religion.

Levinas’s ethical metaphysics is essentially a meditation on what makes ethical agency possible – that which enables us to act in the interest of another, to put the well-being of another before our own. This line of questioning found its inception in and drew its inspiration from the mass atrocities that occurred during the Second World War. The Holocaust , like the Cambodian genocide, or those in Rwanda and Srebrenica, exemplifies what have come to be known as the ‘never again’ situations. After these events, we looked back each time, with varying degrees of incomprehension, horror, anger and shame, asking ourselves how we could possibly have let it all happen again. And yet, atrocity crimes are still rampant. After Rwanda (1994) and Bosnia-Herzegovina (1992–1995), came Kosovo (1999) and Darfur (2003). In our present-day world , hate crimes motivated by racial, sexual, or other prejudice, and mass hate such as genocide and terror, are on the rise (think, for example, of Burma, Zimbabwe, Sri Lanka and North Korea). A critical revaluation of the conditions of possibility of ethical agency is therefore more necessary than ever. This volume is committed to the possibility of ‘never again’. It is dedicated to all the victims – living and dead – of what Levinas calls the ‘sober, Cain-like coldness’ at the root of all crime against humanity , as much as every singular crime against another human being .

How do movies evoke and express ethical ideas? What role does our emotional involvement play in this process? What makes the aesthetic power of cinema ethically significant? Cinematic Ethics: Exploring Ethical Experience through Film addresses these questions by examining the idea of cinema as a medium of ethical experience with the power to provoke emotional understanding and philosophical thinking. In a clear and engaging style, Robert Sinnerbrink examines the key philosophical approaches to ethics in contemporary film theory and philosophy using detailed case studies of cinematic ethics across different genres, styles, and filmic traditions. Written in a lucid and lively style that will engage both specialist and non-specialist readers, this book is ideal for use in the academic study of philosophy and film. Key features include annotated suggestions for further reading at the end of each chapter and a filmography of movies useful for teaching and researching cinematic ethics.

"Upward mobility through the path of higher education has been an article of faith for generations of working-class, low-income, and immigrant college students. While we know this path usually entails financial sacrifices and hard work, very little attention has been paid to the deep personal compromises such students have to make as they enter worlds vastly different from their own. Measuring the true cost of higher education for those from disadvantaged backgrounds, Moving Up without Losing Your Way looks at the ethical dilemmas of upward mobility--the broken ties with family and friends, the severed connections with former communities, and the loss of identity--faced by students as they strive to earn a successful place in society"--Dust jacket.

Kristien Hens succeeds in weaving together experiential expertise of both people with autism and their parents, scientific insights and ethics, and does so with great passion and affection for people with autism (with or without mental or other disabilities). In this book she not only asks pertinent questions, but also critically examines established claims that fail to take into account the criticism and experiences of people with autism. Sam Peeters, author of Autistic Gelukkig (Garant, 2018) and Gedurfde vragen (Garant, 2020); blog @ Tistje.com What does it mean to say that someone is autistic? Towards an Ethics of Autism is an exploration of this question and many more. In this thoughtful, wide-ranging book, Kristien Hens examines a number of perspectives on autism, including psychiatric, biological, and philosophical, to consider different ways of thinking about autism, as well as its meanings to those who experience it, those who diagnose it, and those who research it. Hens delves into the history of autism and its roots in the work of Leo Kanner and Hans Asperger to inform a contemporary ethical analysis of the models we use to understand autism today. She explores the various impacts of a diagnosis on autistic people and their families, the relevance of disability studies, the need to include autistic people fully in discussions about (and research on) autism, and the significance of epigenetics to future work on autism. Hens weaves together a variety of perspectives that guide the reader in their own ethical reflections about autism. Rich, accessible, and multi-layered, this is essential reading for philosophers, educational scientists, and psychologists who are interested in philosophical-ethical questions related to autism, but it also has much to offer to teachers, allied health professionals, and autistic people themselves.

"Ethics and Experience" presents a wide-ranging and thought-provoking introduction to the question famously posed by Socrates: How is life to be lived? 'An excellent primer for any student taking a course on moral philosophy, the book introduces ethics as a single and broadly unified field of inquiry in which we apply reason to try and solve Socrates' question. "Ethics and Experience "examines the major forms of ethical subjectivism and objectivism - including expressivism, error theory', naturalism, and intuitionism. The book lays out the detail of the most significant contemporary moral theories - including utilitarianism, virtue ethics, Kantianism, and contractarianism - and reconsiders these theories in the light of two questions that should perhaps be asked more often: Is moral theory, with its tendency to regiment ethical thought and experience, really the best way for us to apply reason to deciding how to live? And, might it not be more truly reasonable to look for less system and more insight?

Moral Theory: An Introduction, by Mark Timmons-cloth, R&L 2001, $93.00, 242 pg., 206 net sales ($12,041 net revenue)-paper, R&L 2001, $29.95, 256 pg., 9548 net sales ($185,449 net revenue)Moral Wisdom: Lessons and Texts from the Catholic Tradition, by James F. Keenan, SJ-1e cloth, S&W 2004, $75.00, 208 pg., 216 net sales ($9129 net revenue)-1e paper, S&W 2004, $24.95, 208 pg., 3416 net sales ($42,207 net revenue)-2e cloth, R&L 2010, $75.00, 200 pg., 70 net sales ($4093 net revenue)-2e paper, R&L 2010, $24.95, 200 pg., 1708 net sales ($34,931 net revenue)Happiness and the Christian Moral Life: An Introduction to Christian Ethics, by Paul Wadell-1e cloth, R&L 2007, $79.00, 274 pg., 87 net sales ($4746 net revnue)-1e paper, R&L 2007, $29.95, 274 pg., 2727 net sales ($63,228 net revenue)-2e paper, R&L 2/2012, $29.95, 308 pg.

What do we mean when we say that a novel's conclusion "feels right"? How did feeling, form, and the sense of right and wrong get mixed up, during the nineteenth century, in the experience of reading a novel? Good Form argues that Victorian readers associated the feeling of narrative form—of being pulled forward to a satisfying conclusion—with inner moral experience. Reclaiming the work of a generation of Victorian “intuitionist” philosophers who insisted that true morality consisted in being able to feel or intuit the morally good, Jesse Rosenthal shows that when Victorians discussed the moral dimensions of reading novels, they were also subtly discussing the genre’s formal properties. For most, Victorian moralizing is one of the period’s least attractive and interesting qualities. But Good Form argues that the moral interpretation of novel experience was essential in the development of the novel form—and that this moral approach is still a fundamental, if unrecognized, part of how we understand novels. Bringing together ideas from philosophy, literary history, and narrative theory, Rosenthal shows that we cannot understand the formal principles of the novel that we have inherited from the nineteenth century without also understanding the moral principles that have come with them. Good Form helps us to understand the way Victorians read, but it also helps us to understand the way we read now.