What Makes Us Moral

Many people fear that science, in the form of genetics and evolutionaryiology, will show that everything we hold most dear is illusory or shameful.orality will prove to be disguised selfishness; our choices will be shown toe driven by instincts; our reasoning will prove to be constrained by ouriology. This book argues that these fears are groundless. Our morality, likeur emotions and our abilities, is indeed the product of evolution, but thisoes not make it illusory. Nor should we conclude, as so many psychologistsnd biologists have done, that our morality is reducible to our biologicalnstincts. Instead, properly understood, the evidence from the sciencesupports the view that the moral capacities we have are capable ofeassessing the very processes which gave birth to them, condemning theiological selfishness in which they had their origin. Human nature is aumane nature, at least in all the ways that matter, and understanding ourrigins ought to make us marvel at it all the more.

This book addresses the question of what it means to be moral and which capacities one needs to be moral. It questions whether empathy is a cognitive or an affective capacity, or perhaps both. As most moral beings behave immorally from time to time, the authors ask which factors cause or motivate people to translate their moral beliefs into action? Specially addressed is the question of what is the role of internal factors such as willpower, commitment, character, and what is the role of external, situational and structural factors? The questions are considered from various (disciplinary) perspectives.​

This book addresses the question of what it means to be moral and which capacities one needs to be moral. It questions whether empathy is a cognitive or an affective capacity, or perhaps both. As most moral beings behave immorally from time to time, the authors ask which factors cause or motivate people to translate their moral beliefs into action? Specially addressed is the question of what is the role of internal factors such as willpower, commitment, character, and what is the role of external, situational and structural factors? The questions are considered from various (disciplinary) perspectives.​

Is science all we need to make us moral?In his recent book, The Moral Landscape, Sam Harris presents his vision of a world in which reason and science alone determine our values. Here, a leading Christian ethicist subjects this vision to a rigorous critique, providing general readers with a clear, concise, and compelling exposŽ of the most serious flaws in Harris's arguments.

In this acclaimed book, Scruton takes the issues relating to vivisection, hunting, animal testing and BSE and places them in a wider framework of thought and feeling. Now available in paperback

Happiness and the Christian Moral Life introduces students to Christian ethics through the lens of happiness. The book suggests that the heart of ethics is not rules and obligations but our deep desire for happiness and fulfillment. We achieve that happiness when we become people who love the good and seek it in everything we do. The third edition of this reader-friendly text has been revised and updated throughout. It introduces Christian ethics with sensitivity towards readers who may not be Christian themselves. After an overview of basic concepts and key thinkers such as Augustine and Thomas Aquinas, subsequent chapters explore the importance of narrative in Christian ethics, the place of friendship and community in Christian moral life, the role of virtues in our quest for fulfillment, a Christian understanding of the person, a Christian theology of freedom, and false steps on the path to happiness. Final chapters discuss the role of conscience and prudence, love, and justice. The third edition has been re-structured to better meet teaching needs by moving the discussion of narrative earlier in the book. This edition features fresh, global examples; revised introductions to key thinkers; discussions of tough, contemporary topics such as hook-up culture; careful consideration of the words of Pope Francis on themes ranging from consumerism and freedom to love and the environment; and more.

Sam Harris dismantles the most common justification for religious faith--that a moral system cannot be based on science.

Ethics appears early in the life of a culture. It is not the creation of philosophers. Many philosophers today think that their job is to take the ethics of their society in hand, analyse it into parts, purge the bad ideas, and organize the good into a systematic moral theory. The philosophers' ethics that results is likely to be very different from the culture's raw ethics and, they think, being better, should replace it. But few of us, even among philosophers, settle real-life moral questions by consulting the Categorical Imperative or the Principle of Utility, largely because, if we do, we often do not trust the outcome or cannot even reliably enough decide what it is. By contrast, James Griffin explores the question what philosophers can reasonably expect to contribute to normative ethics or to the ethics of a culture. Griffin argues that moral philosophers must tailor their work to what ordinary humans' motivational capabilities, and he offers a new account of moral deliberation.