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  1. Craig L. Carr (2010). Liberalism and Pluralism: The Politics of E Pluribus Unum. Palgrave Macmillan.
    Table of Contents: Politics, morality, and pluralism -- Liberal morality and political legitimacy -- Political legitimacy and social justice -- Williams's concept of the political -- Legitimacy, stability, and morality -- The politics of morality -- A moral point of view -- Manners and morality -- Morality and conflict -- Moral conflict and political theory -- The morality of politics -- Feminism and multiculturalism -- A defense of culture -- Politics and normative conflict -- The political as moral viewpoint -- (...)
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  2. Deborah Cook (2001). Adorno on Mass Societies. Journal of Social Philosophy 32 (1):35–52.
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  3. Blye W. Frank (2001). Unmasking the Masculine:Men'andIdentity'in a Sceptical Age by Alan Petersen. Body and Society 7 (4):110-113.
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  4. Lorenzo Greco (2009). Simone Pollo, La morale della natura (Roma-Bari: Laterza, 2008). [REVIEW] Rivista di Filosofia 100 (2):308-309.
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  5. Frank J. Hoffman (2013). “Knowledge and Ethics in Early Buddhism” (Zao Qi Fo Jiao Zhong De Dao De). In Li Lian (ed.), Fo Jiao Yu Dang Dai Wen Hua Jian She Xue Shu Yan Tao Hui Lun Wen Ji (The Collected Papers of "Buddhism and Contemporary Cultural Construction" Conference, Xi'an, China). Northwest University Press (Shi Bei Daxue)
  6. Anne Siegetsleitner (2014). Ethik und Moral im Wiener Kreis. Zur Geschichte eines engagierten Humanismus. Böhlau.
    Die vorliegende Schrift unternimmt eine Revision des vorherrschenden Bildes der Rolle und der Konzeptionen von Moral und Ethik im Wiener Kreis. Dieses Bild wird als zu einseitig und undifferenziert zurückgewiesen. Die Ansicht, die Mitglieder des Wiener Kreises hätten kein Interesse an Moral und Ethik gezeigt, wird widerlegt. Viele Mitglieder waren nicht nur moralisch und politisch interessiert, sondern auch engagiert. Des Weiteren vertraten nicht alle die Standardauffassung logisch-empiristischer Ethik, die neben der Anerkennung deskriptiv-empirischer Untersuchungen durch die Ablehnung jeglicher normativer und inhaltlicher (...)
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  7. Pettersen Tove (2006). Moralsk frihet og situasjon: Simone de Beauvoir. Norsk Filosofisk Tidsskrift 41 (4):284-298.
    Simone de Beauvoir is renown for The Second Sex (1949), a work now considered to be a feminist classic. Nevertheless, when Beauvoir wrote this book she did not explicitly endorse the women's movement, nor did she associate her analysis with the women's liberation. It took twenty-one years after the publication before she publicly declared herself a feminist, but from that point on she was a dedicated feminist. How can her development from a gender blind young philosopher to a radical feminist (...)
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  8. Daryl Wennemann (2013). Posthuman Personhood. University Press of America.
    Posthuman Personhood takes up the ethical challenge posed by Francis Fukuyama’s work, Our Posthuman Future. Daryl J. Wennemann argues that the traditional concept of personhood may be fruitfully applied to the ethical challenge we face in a posthuman age. He draws upon Wilfrid Sellars’ treatment of the concept of a person within “the manifest image of man in the world.” Sellars proposed that we develop a stereoscopic view of reality that includes both a scientific understanding of the world and a (...)
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Ethics and Culture
  1. Catherine Alexander (2009). Privatization : Jokes, Scandal, and Absurdity in a Time of Rapid Change. In Karen Margaret Sykes (ed.), Ethnographies of Moral Reasoning: Living Paradoxes of a Global Age. Palgrave Macmillan
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  2. Jami L. Anderson (2008). Hegel Knits. APA Newsletter of Feminism and Philosophy.
    Although typical arguments for knitting are that it is useful, therapeutic or the latest trend, I argue that knitting can play a life-changing part in the creation of a person’s self. Knitting can be a genuinely powerful activity, one worthy of respect and admiration.
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  3. Susanne Brandtstädter (2009). Fakes : Frauds, Value-Anxiety, and the Politics of Sincerity. In Karen Margaret Sykes (ed.), Ethnographies of Moral Reasoning: Living Paradoxes of a Global Age. Palgrave Macmillan 139--60.
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  4. Anne-Marie E. Cantwell, Eva Friedlander & Madeleine Lorch Tramm (eds.) (2000). Ethics and Anthropology: Facing Future Issues in Human Biology, Globalism, and Cultural Property. New York Academy of Sciences.
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  5. John W. Cook (1999). Morality and Cultural Differences. Oxford University Press.
    The scholars who defend or dispute moral relativism, the idea that a moral principle cannot be applied to people whose culture does not accept it, have concerned themselves with either the philosophical or anthropological aspects of relativism. This study, shows that in order to arrive at a definitive appraisal of moral relativism, it is necessary to understand and investigate both its anthropological and philosophical aspects. Carefully examining the arguments for and against moral relativism, Cook exposes not only that anthropologists have (...)
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  6. May M. Edel (1968). Anthropology & Ethics: The Quest for Moral Understanding. Transaction Publishers.
    This book presents the results of an experiment in interdisciplinary collaboration to clarify theories of morality and anthropology and philosophy, showing how ...
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  7. Ludovico Geymonat (ed.) (1945). Erminio Juvalta, I limiti del razionalismo etico. Einaudi.
  8. Bruno Gianni (2005). Teoria Dell'etica. Firenze Atheneum.
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  9. C. A. Gregory (2009). After Words : From Ethos to Pathos. In Karen Margaret Sykes (ed.), Ethnographies of Moral Reasoning: Living Paradoxes of a Global Age. Palgrave Macmillan 189.
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  10. Barry Hallen (2000). The Good, the Bad, and the Beautiful: Discourse About Values in Yoruba Culture. Indiana University Press.
    A variety of ordinary language philosophy, focusing on epistemology, ethical values, and aesthetic values in an African context.
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  11. Finn Janning (2014). The Happiness of Burnout. Journal of Philosophy of Life 4 (1):48-67.
    In the novel A Burnout-Out Case, Graham Greene argues for an intimate relationship between burnout and happiness. The novel claims that a life worth living is a continuous balancing between something painful, e.g. burnout and something desirable, e.g. happiness. In this essay, I try to make a case for the happiness of burnout. By examining the case story of a young artist, who suffered from burnout, I describe how such suffering might open up for a necessary reevaluation of the values (...)
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  12. Aleksandar Jokic (2011). Unjust Honoris Causa. Freedom Activities Centre.
    This book offers a detailed account and analysis of the academic scandal regarding the honorary doctorate awarded to Professor Michael Walzer by Belgrade University and the events that followed.
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  13. Jonathan Lear (2006). Radical Hope: Ethics in the Face of Cultural Devastation. Harvard University Press.
    After this, nothing happened -- Ethics at the horizon -- Critique of abysmal reasoning.
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  14. Jianrong Liu (2004). Xin Shi Qi Nong Cun Dao de Jian She Yan Jiu. Zhongguo She Hui Ke Xue Chu Ban She.
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  15. Jeremy MacClancy & Agustin Fuentes (eds.) (2013). Ethics in the Field: Contemporary Challenges. Berghahn Books.
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  16. Keir Martin (2009). Custom : The Limits of Reciprocity in Village Resettlement. In Karen Margaret Sykes (ed.), Ethnographies of Moral Reasoning: Living Paradoxes of a Global Age. Palgrave Macmillan 93.
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  17. Michele M. Moody-Adams (1997). Fieldwork in Familiar Places: Morality, Culture, and Philosophy. Harvard University Press.
    Fieldwork in Familiar Places challenges the misconceptions about morality, culture, and objectivity that support these skepticisms, to show that we can take ...
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  18. Anand Pandian (2009). Crooked Stalks: Cultivating Virtue in South India. Duke University Press.
    "A rough spade for a rugged landscape" : on savage selves and more civil places -- "What remains of the harvest when the fence grazes the crop?" : on the proper violence of agrarian citizenship -- "The life of the thief leaves the belly always boiling" : on the nature and restraint of the criminal animal -- "Millets sown yield millets, evil sown yields evil" : on the moral returns of agrarian toil -- "Let the water for the paddy also (...)
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  19. Adam Rodziński (2011). U Podstaw Kultury Moralnej: O Genezie I Podstawowej Strukturze Wartości Moralnej Naturalnej I Wartościowania Ściśle Moralnego: Studium Aksjologiczno-Etyczne. Wydawn. Kul.
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  20. R. F. J. Seddon (2011). The Ethical Patiency of Cultural Heritage. Dissertation, Durham University
    Current treatments of cultural heritage as an object of moral concern (whether it be the heritage of mankind or of some particular group of people) have tended to treat it as a means to ensure human wellbeing: either as ‘cultural property’ or ‘cultural patrimony’, suggesting concomitant rights of possession and exclusion, or otherwise as something which, gaining its ethical significance from the roles it plays in people’s lives and the formation of their identities, is the beneficiary at most of indirect (...)
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  21. Robert Seddon (2015). Exploring the Heavens and the Heritage of Mankind. In Jai Galliott (ed.), Commercial Space Exploration: Ethics, Policy and Governance. Ashgate 149-160.
    ‘The heavens’ are among the oldest and most enduring heritage of human cultures: a scene of ancient myths and modern space opera. That something is part of somebody’s cultural heritage implies that there may be ethical duties to conserve it or otherwise treat it with respect, and space is no exception to this principle: recent work by Tony Milligan asserts that the cultural significances of the Moon may count against any prospect of lunar mining on a significantly destructive scale. Current (...)
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  22. Alpa Shah (2009). Corruption : Insights Into Combating Corruption in Rural Development. In Karen Margaret Sykes (ed.), Ethnographies of Moral Reasoning: Living Paradoxes of a Global Age. Palgrave Macmillan
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  23. Nathan Smith (2013). Empirically Socratic. Cognizance Journal.
    In the Republic, Socrates argues that morality (justice) is valuable both for itself and for what comes from it. In contemporary moral theory, this view is not widely accepted. However, contemporary empirical research in psychology reveals that what we experience is also what we come to expect. It follows from this that if we act in an immoral fashion, we will expect the same from others. The more often we act immorally, the more suspicion will be ingrained within us. Suspicion (...)
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  24. Karen Sykes (2009). Residence : Moral Reason in a Common Place : Paradoxes of a Global Age. In Karen Margaret Sykes (ed.), Ethnographies of Moral Reasoning: Living Paradoxes of a Global Age. Palgrave Macmillan 3.
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  25. Karen Sykes (2009). Sacra : Rumors About the Moral Force of Ritual Objects as Public Art. In Karen Margaret Sykes (ed.), Ethnographies of Moral Reasoning: Living Paradoxes of a Global Age. Palgrave Macmillan
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  26. Karen Margaret Sykes (ed.) (2009). Ethnographies of Moral Reasoning: Living Paradoxes of a Global Age. Palgrave Macmillan.
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  27. Pedro Talavera (2014). Economicism and Nihilism in the Eclipse of Humanism. Humanities (3):340-378.
    This article is based on the conviction that the major problems nowadays are not technical, but ethical, and are incumbent on homo qua homo. The origin of these problems is the advancement of economicism as a supreme interpretation of human and social reality, which means the primacy of the “market” and considering human beings in terms of what they have rather than what they are. Economicism emerges in “modernity” and assumes that everything that does not have market value is either (...)
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  28. Kiril Temkov (2009). .
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  29. Soumhya Venkatesan (2009). Charity : Conversations About Need and Greed. In Karen Margaret Sykes (ed.), Ethnographies of Moral Reasoning: Living Paradoxes of a Global Age. Palgrave Macmillan 67.
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  30. Lihua Xie (2010). Nong Cun Lun Li de Li Lun Yu Xian Shi. Zhongguo Nong Ye Chu Ban She.
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  31. डॉ0 आभा रानी (2013). भारतीय संस्कृति और हम. SOCRATES 1 (1):30-34.
Ethics and Law
  1. Manzoor Ahmed (ed.) (1986). Morality & Law. Royal Book Co..
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  2. Andrew Alexandra (2007). Professional Ethics for Politicians? In Igor Primoratz (ed.), Politics and Morality. Palgrave Macmillan 76--91.
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  3. Audrey L. Anton (2006). Breaking the Habit. Philosophy in the Contemporary World 13 (2):58-66.
    Aristotle’s virtue ethics can teach us about the relationship between our habits and our actions. Throughout his works, Aristotle explains much about how one may develop a virtuous character, and little about how one might change from one character type to another. In recent years criminal law has been concerned with the issue of recidivism and how our system might reform the criminals we return to society more effectively. This paper considers how Aristotle might say a vicious person could change (...)
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  4. Fernando Bermúdez (2007). Etica de la Política. Programa Derechos Humanos, Obsipado de San Marcos.
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  5. C. A. J. Coady (2005). The Moral Reality in Realism. Journal of Applied Philosophy 22 (2):121–136.
    abstract This paper aims to gain a deeper understanding of the different forms of moralism in order to throw light upon debates about the role of morality in international affairs. In particular, the influential doctrine of political realism is reinterpreted as objecting not to a role for morality in international politics, but to the baneful effects of moralism. This is a more sympathetic reading than that usually given by philosophers to the realist doctrines. I begin by showing the ambiguity and (...)
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  6. Nick Cowen (forthcoming). Millian Liberalism and Extreme Pornography. American Journal of Political Science.
    How sexuality should be regulated in a liberal political community is an important, controversial theoretical and empirical question—as shown by the recent criminalization of possession of some adult pornography in the United Kingdom. Supporters of criminalization argue that Mill, often considered a staunch opponent of censorship, would support prohibition due to his feminist commitments. I argue that this account underestimates the strengths of the Millian account of private conduct and free expression, and the consistency of Millian anticensorship with feminist values. (...)
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  7. G. Cullity, The Moral, the Personal and the Political.
  8. Stephen de Wijze (2007). Dirty Hands. In Igor Primoratz (ed.), Politics and Morality. Palgrave Macmillan
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  9. Krishna Del Toso (2013). Tutto in questa vita: considerazioni sull’etica e la morale dei Cārvāka/Lokāyata. In Krishna Del Toso & Pietro Piro (eds.), Perché guardare a Oriente? Prospettive, risorse e visioni di un mondo non più lontano. Tipheret Editore 117-133.
    In questo saggio sono espresse alcune riflessioni concernenti l’orizzonte etico-morale proprio della scuola di materialismo indiana nota con il nome di Cārvāka/Lokāyata. La discussione si sviluppa secondo i seguenti punti: 1. Gli assunti ontologico-psicologici; 2. Gli assunti epistemologici; 3. L’etica e la morale; 4. Conclusioni.
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  10. Costas Douzinas (1994). Justice Miscarried: Ethics and Aesthetics in Law. Harvester Wheatsheaf.
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  11. Jeffrey Epstein (2016). Democracy and Its Others. Bloomsbury.
    Today's unprecedented levels of human migration present urgent challenges to traditional conceptualizations of national identity, nation-state sovereignty, and democratic citizenship. Foreigners are commonly viewed as outsiders whose inclusion within or exclusion from “the people” of the democratic state rests upon whether they benefit or threaten the unity of the nation. Against this instrumentalization of the foreigner, this book traces the historical development of the concepts of sovereignty and foreignness through the thought of philosophers such as Plato, Locke, Hobbes, Rousseau, Derrida, (...)
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1 — 50 / 173