It is universally accepted that serving the needs of others, rather than our own, is the essence of morality. To be ethical—it is believed—is to be altruistic. Questioning this belief is regarded as tantamount to questioning the self-evident. Here, Peter Schwartz questions it.In Defense of Selfishness refutes widespread misconceptions about the meaning of selfishness and of altruism. Basing his arguments on Ayn Rand’s ethics of rational self-interest, Schwartz demonstrates that genuine selfishness is not exemplified by the brutal plundering of an Attila the Hun or the conniving duplicity of a Bernard Madoff. To the contrary, such people are acting against their actual, long-range interests.The truly selfish individual is committed to moral principles and lives an honest, productive, self-respecting life. He does not feed parasitically off other people. Instead, he renounces the unearned, and deals with others—in both the material and spiritual realms—by offering value for value, to mutual benefit. The selfish individual, Schwartz maintains, lives by reason, not force. He lives by production and trade, not by theft and fraud. He disavows the mindlessness of the do-whatever-you-feel-like emotionalist, and upholds rationality as his primary virtue. He takes pride in his achievements, and does not sacrifice himself to others—nor does he sacrifice others to himself.According to the code of altruism, however, you must embrace self-sacrifice. You must subordinate yourself to others. Altruism calls, not for cooperation and benevolence, but for servitude. It demands that you surrender your interests to the needs of others, that you regard serving others as the moral justification of your existence, that you be willing to suffer so that a non-you might benefit. To this, Schwartz asks simply: Why? Why should the fact that you have achieved any success make you indebted to those who haven’t? Why does the fact that someone needs your money create a moral entitlement to it, while the fact that you’ve earned it, doesn’t?Using vivid, real-life examples, In Defense of Selfishness illustrates the iniquity of requiring one man to serve the needs of another. This provocative book challenges readers to re-examine the standard by which they decide what is morally right or wrong.

    As Pluckrose and Lindsay warn, the unchecked proliferation of these anti-Enlightenment beliefs present a threat not only to liberal democracy but also to modernity itself. While acknowledging the need to challenge the complacency of those who think a just society has been fully achieved, Pluckrose and Lindsay break down how this often-radical activist scholarship does far more harm than good, not least to those marginalized communities it claims to champion. They also detail its alarmingly inconsistent and illiberal ethics. Only through a proper understanding of the evolution of these ideas, they conclude, can those who value science, reason, and consistently liberal ethics successfully challenge this harmful and authoritarian orthodoxy—in the academy, in culture, and beyond.

    But of his many books, not one offers a satisfactory introduction to the entire complex body of his work. The Foucault Reader was commissioned precisely to serve that purpose.The Reader contains selections from each area of Foucault's work as well as a wealth of previously unpublished writings, including important material written especially for this volume, the preface to the long-awaited second volume of The History of Sexuality, and interviews with Foucault himself, in the course of which he discussed his philosophy at first hand and with unprecedented candor.This philosophy comprises an astonishing intellectual enterprise: a minute and ongoing investigation of the nature of power in society. Foucault's analyses of this power as it manifests itself in society, schools, hospitals, factories, homes, families, and other forms of organized society are brought together in The Foucault Reader to create an overview of this theme and of the broad social and political vision that underlies it.

    This book offers an excellent foundation in ethical decision-making for current and future business managers and IT professionals.

    It covered jazz, of course, but it also included Davis’s ruminations on race, politics and culture. Fascinated, Hef sent the writer—future Pulitzer-Prize-winning author Alex Haley, an unknown at the time—back to glean even more opinion and insight from Davis. The resulting exchange, published in the September 1962 issue, became the first official Playboy Interview and kicked off a remarkable run of public inquisition that continues today—and that has featured just about every cultural titan of the last half century.To celebrate the Interview’s 50th anniversary, the editors of Playboy have culled 50 of its most (in)famous Interviews and will publish them over the course of 50 weekdays (from September 4, 2012 to November 12, 2012) via Amazon’s Kindle Direct platform. Here is the interview with the novelist and philosopher Ayn Rand from the March 1964 issue.

    And by improving the quality of your thinking, you can improve the quality of your life. It will make you more aware of what you think and why—and how you can change what you think.

    Willie Parker grew up in the Deep South, lived in a Christian household, and converted to an even more fundamentalist form of Christianity as a young man. But upon reading an interpretation of the Good Samaritan in a sermon by Dr. Martin Luther King, Jr., he realized that in order to be a true Christian, he must show compassion for all women regardless of their needs. In 2009, he stopped practicing obstetrics to focus entirely on providing safe abortions for the women who need help the most—often women in poverty and women of color—and in the hot bed of the pro-choice debate: the South. He soon thereafter traded in his private practice and his penthouse apartment in Hawaii for the life of an itinerant abortion provider, focusing most recently on women in the Deep South. In Life’s Work, Dr. Willie Parker tells a deeply personal and thought-provoking narrative that illuminates the complex societal, political, religious, and personal realities of abortion in the United States from the unique perspective of someone who performs them and defends the right to do so every day. He also looks at how a new wave of anti-abortion activism, aimed at making incremental changes in laws and regulations state by state, are slowly chipping away at the rights of women to control their own lives. In revealing his daily battle against mandatory waiting periods and bogus rules governing the width of hallways, Dr. Parker uncovers the growing number of strings attached to the right to choose and makes a powerful Christian case for championing reproductive rights.

    Born in 1926 in France, over the course of his life he dabbled in drugs, politics, and the Paris SM scene, all whilst striving to understand the deep concepts of identity, knowledge, and power.From aesthetics to the penal system; from madness and civilisation to avant-garde literature, Foucault was happy to reject old models of thinking and replace them with versions that are still widely debated today. A major influence on Queer Theory and gender studies (he was openly gay and died of an AIDS-related illness in 1984), he also wrote on architecture, history, law, medicine, literature, politics and of course philosophy, and even managed a best-seller in France on a book dedicated to the history of systems of thought.Because of the complexity of his arguments, people trying to come to terms with his work have desperately sought introductory material that makes his theories clear and accessible for the beginner. Ideally suited for the Very Short Introductions series, Gary Gutting presents a comprehensive but non-systematic treatment of some highlights of Foucault's life and thought. Beginning with a brief biography to set the social and political stage, he then tackles Foucault's thoughts on literature, in particular the avant-garde scene; his philosophical and historical work; his treatment of knowledge and power in modern society; and his thoughts on sexuality.

    The Lucifer Priciple is a revolutionary work that explores the intricate relationships among genetics, human behavior, and culture to put forth the thesis that “evil” is a by-product of nature’s strategies for creation and that it is woven into our most basic biological fabric.

    The author has now revised the original edition to clear up a number of difficulties he and others have found in the original book.Rawls aims to express an essential part of the common core of the democratic tradition - justice as fairness - and to provide an alternative to utilitarianism, which had dominated the Anglo-Saxon tradition of political thought since the nineteenth century. Rawls substitutes the ideal of the social contract as a more satisfactory account of the basic rights and liberties of citizens as free and equal persons. "Each person," writes Rawls, "possesses an inviolability founded on justice that even the welfare of society as a whole cannot override." Advancing the ideas of Rousseau, Kant, Emerson, and Lincoln, Rawls's theory is as powerful today as it was when first published.

    They all pass through Theodore Dalrymple's surgery, and he uses the experience of treating them to examine life for those unfortunate enough to live at the bottom end of society. He writes with a combination of dry humour, compassion and, occasionally, anger -- mostly at the inhuman bureaucracy of the system, which works against the doctors and nurses as they try to help their patients.

    Before the adversaries could discover his presence, he dashed straight towards Abhiram Das, the vairagi who was holding the idol in his hands and leading the group of intruders. […] The sadhu quickly freed himself and, together with his friends, retaliated fiercely. Heavy blows began raining from all directions. Soon, the muezzin realized that he was no match for the men and that he alone would not be able to stop them.22 December 1949: A conspiracy that began with the assassination of Mahatma Gandhi culminated in the execution of the Ayodhya strategy. Late that night, a little-known sadhu, Abhiram Das, and his followers entered the Babri Masjid and planted an idol of Rama inside it. While it is known that the Hindu Mahasabha had a role in placing the idol in the mosque, the larger plot and the chain of events that led to that act have never been subject to rigorous scrutiny. Through intrepid research and investigation, Krishna Jha and Dhirendra K. Jha bring together the disparate threads of the buried narrative for the first time.Through a series of first-hand interviews with eyewitnesses and the unearthing of archival material, the authors take us behind the scenes to examine the motivations and workings of the Mahasabha members who pulled the strings. They also examine the liaison between Mahasabhaites and Hindu traditionalists in the Congress – an association that Jawaharlal Nehru sought to break in his cautious battle with Sardar Vallabhbhai Patel and the right-wing forces. Ayodhya: The Dark Night uncovers, in vivid detail, what really transpired on the fateful night that was to leave a permanent scar on the Indian polity.

    There are many ways to think about and deal with death. Among those ways, however, a good number of them are attempts to escape its grip. In this book, Todd May seeks to confront death in its power. He considers the possibility that our mortal deaths are the end of us, and asks what this might mean for our living. What lessons can we draw from our mortality? And how might we live as creatures who die, and who know we are going to die? Todd May is Kathryn and Calhoun Lemon Professor of Philosophy at Clemson University, North Carolina.

    

    There are times, G. A. Cohen notes, when we all behave like socialists. On a camping trip, for example, campers wouldn't dream of charging each other to use a soccer ball or for fish that they happened to catch. Campers do not give merely to get, but relate to each other in a spirit of equality and community. Would such socialist norms be desirable across society as a whole? Why not? Whole societies may differ from camping trips, but it is still attractive when people treat each other with the equal regard that such trips exhibit. But, however desirable it may be, many claim that socialism is impossible. Cohen writes that the biggest obstacle to socialism isn't, as often argued, intractable human selfishness--it's rather the lack of obvious means to harness the human generosity that is there. Lacking those means, we rely on the market. But there are many ways of confining the sway of the market: there are desirable changes that can move us toward a socialist society in which, to quote Albert Einstein, humanity has "overcome and advanced beyond the predatory stage of human development."