Jonathan Glover ambitiously attempts a moral psychology, tracing the patterns of human psychology that breed violence. Shrewd case studies examine the intellectual follies and moral horrors of the First World War's trench warfare, Hitler's Holocaust, the atomic bombing of Hiroshima, the ideologically driven social experimentation by Stalin, Mao, and Pol Pot, and the ethnic and tribal hatreds that tore apart the former Yugoslavia and Rwanda.

    The most complete edition yet published of Wittgenstein's 1929 lecture includes a never-before published first draft and makes fresh claims for its significance in Wittgenstein's oeuvre.The first available print publication of all known drafts of Wittgenstein's Lecture on EthicsIncludes a previously unrecognized first draft of the lecture and new transcriptions of all draftsTranscriptions preserve the philosopher's emendations thus showing the development of the ideas in the lectureProposes a different draft as the version read by Wittgenstein in his 1929 lectureIncludes introductory essays on the origins of the material and on its meaning, content, and importance

    This ironic perspective on the human condition is valuable but it cannot advance liberalism's social and political goals. In fact, Rorty believes that it is literature and not philosophy that can do this, by promoting a genuine sense of human solidarity. Specifically, it is novelists such as Orwell and Nabokov who succeed in awakening us to the cruelty of particular social practices and individual attitudes. Thus, a truly liberal culture would fuse the private, individual freedom of the ironic, philosophical perspective with the public project of human solidarity as it is engendered through the insights and sensibilities of great writers. Rorty uses a wide range of references--from philosophy to social theory to literary criticism--to elucidate his beliefs.

    The philosopher brings up many Stoic principles on the nature of time, namely that men waste much of it in meaningless pursuits. According to the essay, nature gives man enough time to do what is really important and the individual must allot it properly. In general, time can be best used in the study of philosophy, according to Seneca. This essay has been carefully adapted into a contemporary form to allow for easy reading.

    How do we reconcile these two standpoints--intellectually, morally, and practically? To what extent are they irreconcilable and to what extent can they be integrated? Thomas Nagel's ambitious and lively book tackles this fundamental issue, arguing that our divided nature is the root of a whole range of philosophical problems, touching, as it does, every aspect of human life. He deals with its manifestations in such fields of philosophy as: the mind-body problem, personal identity, knowledge and skepticism, thought and reality, free will, ethics, the relation between moral and other values, the meaning of life, and death. Excessive objectification has been a malady of recent analytic philosophy, claims Nagel, it has led to implausible forms of reductionism in the philosophy of mind and elsewhere. The solution is not to inhibit the objectifying impulse, but to insist that it learn to live alongside the internal perspectives that cannot be either discarded or objectified. Reconciliation between the two standpoints, in the end, is not always possible.

    A superb work on the nature of human action, it features influential discussions of numerous topics. These include the freedom to act; weakness of the will; thelogical form of talk about actions, intentions, and causality; the logic of practical reasoning; Hume's theory of the indirect passions; and the nature and limits of decision theory.

    It will help students to think more clearly about how to form their moral beliefs in the wisest and most rational way. The basic approaches to metaethics and normative ethics are related to specific issues, particularly those of racism, education, and abortion. Written in a clear and concise way by an experienced textbook author, Ethics will also be of interest to the general reader.Unique features of the textbook: * boxed key ideas* Glossary of philosophical terms* Chapter summaries and study questions * Annotated further reading and Internet Web resourcesThere is an associated website for teachers and students at www.routledge.com/routledge/philosoph...

    The outlook of that earlier world, MacIntyre claims, was definitively articulated in the Ninth Edition of the Encyclopaedia Brittanica, which conceived of moral enquiry as both providing insight into and continuing the rational progress of mankind into ever greater enlightenment. MacIntyre compares that conception of moral enquiry to two rival conceptions also formulated in the late nineteenth century: that of Nietzsche's Zur Genealogie der Moral and that expressed in the encyclical letter of Pope Leo XIII Aeterni Patris. The lectures focus on Aquinas's integration of Augustinian and Aristotelian modes of enquiry, the inability of the encyclopaedists' standpoint to withstand Thomistic or genealogical criticism, and the problems confronting the contemporary post-Nietzschean genealogist. MacIntyre concludes by considering the implications for education in universities and colleges. Alasdair MacIntyre is research professor of philosophy at the University of Notre Dame. He is the author of numerous books, including After Virtue, A Short History of Ethics, and Whose Justice? Which Rationality?, all published by the University of Notre Dame Press.

    A leading exponent of French existentialism, her work complements, though it is independent of, that of her great friend Jean-Paul Sartre. In "The Ethics of Ambiguity," Madame de Beauvoir penetrates at once to the core ethical problems of modern man: what shall he do, how shall he go about making values, in the face of this awareness of the absurdity of his existence? She forces the reader to face the absurdity of the human condition, and then, having done so, proceeds to develop a dialectic of ambiguity which will enable him not to master the chaos, but to create with it.

    

    Hollingdale with an introduction by Michael Tanner in Penguin Classics.Beyond Good and Evil confirmed Nietzsche's position as the towering European philosopher of his age. The work dramatically rejects the tradition of Western thought with its notions of truth and God, good and evil. Nietzsche demonstrates that the Christian world is steeped in a false piety and infected with a 'slave morality'. With wit and energy, he turns from this critique to a philosophy that celebrates the present and demands that the individual imposes their own 'will to power' upon the world.This edition includes a commentary on the text by the translator and Michael Tanner's introduction, which explains some of the more abstract passages in Beyond Good and Evil.Frederich Nietzsche (1844-1900) became the chair of classical philology at Basel University at the age of 24 until his bad health forced him to retire in 1879. He divorced himself from society until his final collapse in 1899 when he became insane. A powerfully original thinker, Nietzsche's influence on subsequent writers, such as George Bernard Shaw, D.H. Lawrence, Thomas Mann and Jean-Paul Sartre, was considerable.If you enjoyed Beyond Good and Evil you might like Nietzsche's Thus Spoke Zarathustra, also available in Penguin Classics."One of the greatest books of a very great thinker." —Michael Tanner

    The world would be a better place if we were as tough-minded in how we donate money as in how we make it."—Nicholas Kristof, New York Times "Bold, fresh, inspired, reasoned, optimistic."—Walter M. Bortz II, MD, Huffington Post Blog Peter Singer’s books and ideas have been disturbing our complacency ever since the appearance of Animal Liberation. Now he directs our attention to a new movement in which his own ideas have played a crucial role: effective altruism. Effective altruism is built upon the simple but profound idea that living a fully ethical life involves doing the "most good you can do." Such a life requires an unsentimental view of charitable giving: to be a worthy recipient of our support, an organization must be able to demonstrate that it will do more good with our money or our time than other options open to us. Singer introduces us to an array of remarkable people who are restructuring their lives in accordance with these ideas, and shows how living altruistically often leads to greater personal fulfillment than living for oneself.The Most Good You Can Do develops the challenges Singer has made, in the New York Times and Washington Post, to those who donate to the arts, and to charities focused on helping our fellow citizens, rather than those for whom we can do the most good. Effective altruists are extending our knowledge of the possibilities of living less selfishly, and of allowing reason, rather than emotion, to determine how we live. The Most Good You Can Do offers new hope for our ability to tackle the world’s most pressing problems.

    It is often rational to act against our own best interests, he argues, and most of us have moralviews that are self-defeating. We often act wrongly, although we know there will be no one with serious grounds for complaint, and when we consider future generations it is very hard to avoid conclusions that most of us will find very disturbing.

    Purchasers are entitled to a free trial membership in the General Books Club where they can select from more than a million books without charge.

    Sandel takes up one of the biggest ethical questions of our time: Isn't there something wrong with a world in which everything is for sale? If so, how can we prevent market values from reaching into spheres of life where they don't belong? What are the moral limits of markets?In recent decades, market values have crowded out nonmarket norms in almost every aspect of life. Without quite realizing it, Sandel argues, we have drifted from having a market economy to being a market society.In Justice, an international bestseller, Sandel showed himself to be a master at illuminating, with clarity and verve, the hard moral questions we confront in our everyday lives. Now, in What Money Can't Buy, he provokes a debate that's been missing in our market-driven age: What is the proper role of markets in a democratic society, and how can we protect the moral and civic goods that markets do not honor and money cannot buy?