The Idea Of An Ethical Community

John Charvet presents an original philosophical theory that transcends the liberal-communitarian debate and justifies universally valid principles of prudential and moral reason. The Idea of an Ethical Community rejects contemporary positions—the liberal theorist's politically neutral stance toward alternative conceptions of good on the one hand, and the communitarian's moral relativism on the other. Charvet espouses what he calls an "antirealist" view of shared norms and maintains that although reason cannot be unconditionally authoritative, there can be conditionally definitive rational principles. His book advances a view of the ethical community consistent both with the contractarian idea of John Rawls's early work A Theory of Justice and a due emphasis on communitarian values. But he grounds this view of the ethical community in a theory of the autonomous person and a theory of value.

An interdisciplanary collection of essays focused on Kant's work on the concept of community. The concept of community plays a central role in Kant's theoretical philosophy, his practical philosophy, his aesthetics, and his religious thought. Kant uses community in many philosophical contexts: the category of community introduced in his table of categories in the Critique of Pure Reason; the community of substances in the third analogy; the realm of ends as an ethical community; the state and the public sphere as political communities; the sensus communis of the Critique of Judgment; and the idea of the church as a religious community in Religion within the Boundaries of Mere Reason. Given Kant's status as a systematic philosopher, volume editorsPayne and Thorpe maintain that any examination of the concept of community in one area of his work can be understood only in relation to the others. In this volume, then, scholars from different disciplines -- specializing in various aspects of and approaches to Kant's work -- offer their interpretations of Kant on the concept of community. The various essays further illustrate the central relevance and importance of Kant's conception of community to contemporary debates in various fields. Charlton Payne is postdoctoral fellow at Plattform Weltregionen und Interaktionen, Universität Erfurt, Germany. Lucas Thorpe is Assistant Professor in the Department of Philosophy atBogaziçi University, Turkey. Contributors: Ronald Beiner, Jeffrey Edwards, Michael Feola, Paul Guyer, Jane Kneller, Béatrice Longuenesse, Jan Mieszkowski, Onora O'Neill, Charlton Payne, Susan M. Shell, Lucas Thorpe, Eric Watkins, Allen W. Wood

Ethics is understood as a social practice developed by human beings through their living together as members of actual communities. Implicit in communal membership is a mutual commitment to pursue one’s good within common and binding rules. Whereas individualism holds that the rights and duties of human beings arise from their inherent worth as individuals, communitarianism says that our rights and duties arise from participation in the ethical entity that is created through communal bonds. The book derives from this ethical idea, some basic substantive norms that are valid for every political community. Secondly, it applies the ethical idea to some fundamental variations in communal forms but focuses especially on modern industrial economies and their appropriate political superstructures. The third part of the book discusses attempts to create a global ethical community in the form of a community of states that treat each other and each other’s members as ethical ends, despite disagreements over the actual rights that they accord to their members. The key audience for the book is researchers and students in the fields of ethics, political philosophy/theory, social philosophy, legal philosophy, and history of political thought.

The question of responsibility plays a critical role not only in our attempts to resolve social and political problems, but in our very conceptions of what those problems are. Who, for example, is to blame for apartheid in South Africa? Is the South African government responsible? What about multinational corporations that do business there? Will uncovering the "true facts of the matter" lead us to the right answer? In an argument both compelling and provocative, Marion Smiley demonstrates how attributions of blame—far from being based on an objective process of factual discovery—are instead judgments that we ourselves make on the basis of our own political and social points of view. She argues that our conception of responsibility is a singularly modern one that locates the source of blameworthiness in an individual's free will. After exploring the flaws inherent in this conception, she shows how our judgments of blame evolve out of our configuration of social roles, our conception of communal boundaries, and the distribution of power upon which both are based. The great strength of Smiley's study lies in the way in which it brings together both rigorous philosophical analysis and an appreciation of the dynamics of social and political practice. By developing a pragmatic conception of moral responsibility, this work illustrates both how moral philosophy can enhance our understanding of social and political practices and why reflection on these practices is necessary to the reconstruction of our moral concepts.

Ethical Considerations for Research on Housing-Related Health Hazards Involving Children explores the ethical issues posed when conducting research designed to identify, understand, or ameliorate housing-related health hazards among children. Such research involves children as subjects and is conducted in the home and in communities. It is often conducted with children in low-income families given the disproportionate prevalence of housing-related conditions such as lead poisoning, asthma, and fatal injuries among these children. This book emphasizes five key elements to address the particular ethical concerns raised by these characteristics: involving the affected community in the research and responding to their concerns; ensuring that parents understand the essential elements of the research; adopting uniform federal guidelines for such research by all sponsors (Subpart D of 45 CFR 46); providing guidance on key terms in the regulations; and viewing research oversight as a system with important roles for researchers, IRBs and their research institutions, sponsors and regulators of research, and the community.

This book contains diverse and critical reflections on Richard Rorty’s contributions to ethics, an aspect of his thought that has been relatively neglected. Together, they demonstrate that Rorty offers a compelling and coherent ethical vision. The book's chapters, grouped thematically, explore Rorty’s emphasis on the importance of moral imagination, social relations, language, and literature as instrumental for ethical self-transformation, as well as for strengthening what Rorty called "social hope," which entails constant work toward a more democratic, inclusive, and cosmopolitan society and world. Several contributors address the ethical implications of Rorty’s commitment to a vision of political liberalism without philosophical foundations. Others offer critical examinations of Rorty’s claim that our private or individual projects of self-creation can or should be held apart from our public goals of ameliorating social conditions and reducing cruelty and suffering. Some contributors explore hurdles that impede the practical applications of certain of Rorty's ideas. The Ethics of Richard Rorty will appeal to scholars and advanced students interested in American philosophy and ethics.

What does pleasure have to do with morality? What role, if any, should intuition have in the formation of moral theory? If something is ‘simulated’, can it be immoral? This accessible and wide-ranging textbook explores these questions and many more. Key ideas in the fields of normative ethics, metaethics and applied ethics are explained rigorously and systematically, with a vivid writing style that enlivens the topics with energy and wit. Individual theories are discussed in detail in the first part of the book, before these positions are applied to a wide range of contemporary situations including business ethics, sexual ethics, and the acceptability of eating animals. A wealth of real-life examples, set out with depth and care, illuminate the complexities of different ethical approaches while conveying their modern-day relevance. This concise and highly engaging resource is tailored to the Ethics components of AQA Philosophy and OCR Religious Studies, with a clear and practical layout that includes end-of-chapter summaries, key terms, and common mistakes to avoid. It should also be of practical use for those teaching Philosophy as part of the International Baccalaureate. Ethics for A-Level is of particular value to students and teachers, but Fisher and Dimmock’s precise and scholarly approach will appeal to anyone seeking a rigorous and lively introduction to the challenging subject of ethics. Tailored to the Ethics components of AQA Philosophy and OCR Religious Studies.

Much of the intense current interest in collective memory concerns the politics of memory. In a book that asks, "Is there an ethics of memory?" Avishai Margalit addresses a separate, perhaps more pressing, set of concerns. The idea he pursues is that the past, connecting people to each other, makes possible the kinds of "thick" relations we can call truly ethical. Thick relations, he argues, are those that we have with family and friends, lovers and neighbors, our tribe and our nation--and they are all dependent on shared memories. But we also have "thin" relations with total strangers, people with whom we have nothing in common except our common humanity. A central idea of the ethics of memory is that when radical evil attacks our shared humanity, we ought as human beings to remember the victims. Margalit's work offers a philosophy for our time, when, in the wake of overwhelming atrocities, memory can seem more crippling than liberating, a force more for revenge than for reconciliation. Morally powerful, deeply learned, and elegantly written, The Ethics of Memory draws on the resources of millennia of Western philosophy and religion to provide us with healing ideas that will engage all of us who care about the nature of our relations to others.