This best-selling volume examines the nature, morality, and social meanings of contemporary sexual phenomena. Updated and new discussion questions offer students starting points for debate in both the classroom and the bedroom.

The authors of the three essays featured in this focus challenge assumptions that are central to the official Catholic teachings on sexual ethics. Elizabeth Antus and Megan McCabe do so by taking on topics that have not received much attention from the magisterium. Cristina Traina urges us to think differently about the way we usually frame the moral issue of abortion. Although they address different moral problems, I argue in this introduction that they highlight common themes—social sin, interruption, (...) and solidarity—share methodological commitments to using empirical data and to valuing human experiences, and push us to imagine a sexual ethic grounded in a just vision of human sexual flourishing. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Professional Sexual Ethics: A Holistic Ministry Approach ed. by Patricia Beattie Jung and Darryl W. StephensDolores L. ChristieProfessional Sexual Ethics: A Holistic Ministry Approach Edited by Patricia Beattie Jung and Darryl W. Stephens minneapolis: fortress press, 2013. 256 pp. $24.00.Sex is a powerful element in human life. It infects politics and power struggles, baby making, and the world of marketing. This book cuts across (...) denominational lines to address the impact of hot-button sexual issues on ministry. It presents a holistic approach, articulating honestly the sexual reality of the minister and the need to name and nurture it. Knowledge of the sexual self and of skills needed to deal adequately with sexual dilemmas in personal and professional relationships are essential to successful ministry.The book is made up of twenty essays and is divided into four sections. The first section, “Ethical Landscape of Ministry,” deals primarily with ministers themselves. It considers sexual wholeness, the murky area of exploitation, and boundaries in ministerial relationships. This portion of the book could serve as a valuable tutorial for novice ministers or as a refresher course for those [End Page 217] long in the ministerial tooth. The second section, “Sources of Wisdom,” considers inherited historical conclusions that influence how we think about sex, revisiting the usual suspects—Augustine and Aquinas—but also including contemporary insights from liberation and feminist thought. Culturally conditioned assumptions about marriage, gender variety, self-love and self-care, and the distinctions among friendship, love, and sex are explored. “Practices of Ministry,” the third section, covers everything from clergy dating to teaching sexual ethics in a congregational setting. The essays address such central issues as power, intimacy, and sexual feelings. One of the most interesting essays deals with the implications of sex for preaching; listeners in the pew may infer something entirely different from what preachers think they are communicating.Since most people involved in ministry have likely considered many of the aforementioned topics before reading this book, perhaps the most helpful part—even for experienced ministers—is the final section, “Pastoral Leadership.” Social media, online pornography, and the endurance of digital utterances have added a new dimension to sexual ethics in ministry. Moral lapses by congregational ministers have become an increasingly public problem.All of the essays are brief and to the point. “Thick” cases are used generously to illustrate delicate or even dangerous situations that might occur in the professional and personal lives of ministers. Each case is paired with good analysis and practical solutions, and sometimes a checklist to facilitate application of the authors’ thinking. Also offered are suggestions for personal reflection and discernment by the minister and principles or criteria for dealing with difficult issues. These include guidelines for dealing with adolescents and congregational education on sex. As a consistently taboo subject, it is refreshing to hear voices advocating for systematic sexual instruction for the local church. Each author includes a pertinent bibliography.It is difficult to review twenty essays adequately, particularly with the richness each offers. Which marvelous chocolate should I choose? The reader may decide to savor one at a time. Discussion questions demand reflection on the issues that touch the reader, like red wine to enhance the taste of each chocolate. This book teaches ethics in the best way—as a real life activity rather than a spectator sport—and there are only a few weaknesses. For some reason the book ends with an itemization of quoted scripture passages, which might have been more useful had connections been made to specific issues. And while the book affirms healthy sex and offers suggestions for dealing with sexual problems that ministers might encounter, it has little to say about the peculiar situation of celibate Catholic clergy. Nevertheless, this modest volume is a must read for both the novice minister and the seasoned practitioner. [End Page 218]Dolores L. ChristieJohn Carroll UniversityCopyright © 2016 Society of Christian Ethics... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Love and Christian Ethics: Tradition, Theory, and Society eds. by Frederick V. Simmons and Brian C. SorrelsMichael Le ChevallierLove and Christian Ethics: Tradition, Theory, and Society Edited by Frederick V. Simmons and Brian C. Sorrels WASHINGTON, DC: GEORGETOWN UNIVERSITY PRESS, 2016. 400 pp. $119.00 / $39.95Fredrick Simmons and Brian Sorrels present an impressive, cohesive volume of essays by twenty-two leading scholars who engage different facets of (...) love and theological ethics. although dedicated to gene outka—thus setting the broad theme and establishing his work as a privileged point of reference throughout the volume—Love and Christian Ethics should not be confused with a Festschrift. it accomplishes far more in intellectual diversity and depth, making a significant contribution to scholarship.The volume is organized into three sections: tradition, theory, and society. across the first section, the authors address love within major sources and figures, treating scripture, greek philosophy, augustine, aquinas, Kant, and Kierkegaard. Far from a textbook presentation, each essay marks out its own argument regarding the place of love in the respective subject. The second section is devoted to major theoretical questions raised within scholarship on love and ethics, addressing topics like the relation of eudaimonism to love (a running thread that emerges in the book), forgiveness, friendship, and evolution. The final section moves into the field of practice, application, and society, including an essay critically engaging implicit presentations of love found in the law, another treating love and international development, and one poignant essay by Mark D. Jordan calling for a moratorium on strong pronouncements in sexual ethics until ethicists can cultivate a loving knowledge of sex. This final section also includes reflections on love in the Jewish and Muslim traditions. Simmons's introduction and William Werpehowksi's afterword provide useful bookends. although no single thesis blandly governs this volume as a whole—incorporating complementary, divergent, and competing positions—in constructing this volume, Simmons and Sorrels argue that love is not eclipsed in Christian ethics but has a rich and variegated tradition. Werpehowski appraises [End Page 210] the volume as a whole, identifying key threads that emerge, like relations of love to eudaimonism and the theme of neighbor love.The volume is admirable in its breadth and depth. It offers a robust encounter with major figures and questions, providing historical recovery as well as critical and constructive engagement. That said, depth can work against breadth, with essays like Oliver O'Donovan's demanding a familiarity with Augustine Confessions that will send the reader back to his or her bookcases. Missing too are other notable figures and topics, such as the Protestant Reformers, Christian mystics, and feminist ethicists. Nevertheless, these gaps do not diminish the volume as a whole. I found myself again and again excited by the insights offered by the contributors, unsettling easy assumptions regarding the relation between eudaimonia and love, illustrating the depths of accounts of friendship for thinking about polity and mediating institutions, and cautioning against overconfidence in sexual ethics as its boundaries destabilize.Love and Christian Ethics would benefit scholars, teachers, and students alike. Its broad engagement with contemporary scholarship on love makes it a useful starting point for any researcher dipping or diving into this field. Introducing professors to key and sometimes obscured questions within figures and topics, it can round out lectures and help introduce students to the growing edge of scholarship on love. It would serve as a useful reference for any upper division or graduate course engaging with this significant, but often ignored, theme in Christian ethics.Rare is it to find a book that embodies the very theme it presents. These essays on love are a scholarly gift of the best sort—one not diminished but enhanced in its sharing.Michael Le ChevallierUniversity of ChicagoCopyright © 2018 Society of Christian Ethics... (shrink)

This book includes Emerson's re-written version of his early book, Nature, along with various essays, including: The American Scholar (1836), The Divinity School Address (1838), Literary Ethics (1838), The Method of Nature (1841), Man the Reformer (1841), Lecture on the Times (1841), The Conservative (1841), The Transcendentalist (1842), The Young American (1844).

This important philosophical reflection on love and sexuality from a broadly Christian perspective is aimed at philosophers, theologians, and educated Christian readers. Alexander R. Pruss focuses on foundational questions on the nature of romantic love and on controversial questions in sexual ethics on the basis of the fundamental idea that romantic love pursues union of two persons as one body. _One Body_ begins with an account, inspired by St. Thomas Aquinas, of the general nature of love as constituted (...) by components of goodwill, appreciation, and unitiveness. Different forms of love, such as parental, collegial, filial, friendly, fraternal, or romantic, Pruss argues, differ primarily not in terms of goodwill or appreciation but in terms of the kind of union that is sought. Pruss examines romantic love as distinguished from other kinds of love by a focus on a particular kind of union, a deep union as one body achieved through the joint biological striving of the sort involved in reproduction. Taking the account of the union that romantic love seeks as a foundation, the book considers the nature of marriage and applies its account to controversial ethical questions, such as the connection between love, sex, and commitment and the moral issues involving contraception, same-sex activity, and reproductive technology. With philosophical rigor and sophistication, Pruss provides carefully argued answers to controversial questions in Christian sexual ethics. "This is a terrific—really quite extraordinary—work of scholarship. It is quite simply the best work on Christian sexual ethics that I have seen. It will become the text that anyone who ventures into the field will have to grapple with—a kind of touchstone. Moreover, it is filled with arguments with which even secular writers on sexual morality will have to engage and come to terms." —_Robert P. George, Princeton University __ "_One Body_ is an excellent piece of philosophical-theological reflection on the nature of sexuality and marriage. This book has the potential to become a standard go-to text for professors and students working on sex ethics issues, whether in philosophy or theology, both for the richness of its arguments, and the scope of its coverage of cases. " — Christopher Tollefsen, University of South Carolina_ "Alexander Pruss here develops sound and humane answers to the whole range of main questions about human sexual and reproductive choices. His principal argument for the key answers is very different from the one I have articulated over the past fifteen years. But his argumentation is at every point attractively direct, careful, energetic in framing and responding to objections, and admirably attentive to realities and the human goods at stake." —_John Finnis, University of Oxford _. (shrink)

Retrieving our spiritual heritage: a challenge of our time -- Spiritual foundation of human rights -- Response to the president of Ireland -- World peace and interreligious understanding -- Education as transformation: a Baha'i model of education for unity -- Globalization and the Baha'i community in the Muslim world -- Unity of vision and ethic: values and the workplace -- Environmental ethics: a Baha'i perspective -- 'Abdu'l-Baha and the spiritual foundation of the American dream -- United Nations and world (...) order -- Ethics of globalization: a Baha'i perspective -- Opening of the academic mind: the challenges facing a culture in crisis -- Heritage: poetry and archeology as the common language of the past, the present, and the future -- Address given before the House of Lords. (shrink)

In this essay, Soble addresses the various attempts in the philosophical literature to solve the "Kantian sex problem"—people's mere instrumental use of each other (and allowing themselves to be used as such by others) during sexual activity and the diminishing of one's sexual rationality and autonomy when experiencing sexual desire. The problem won't be solved by denying Kant's account of sexuality or the validity of his Formula of Humanity, but by fashioning a sexual ethics consistent (...) with Kant's views. Soble critically discusses and rejects various proposed solutions to this problem, from behavioral and psychological internalist solutions to minimalist and extended externalist solutions. Soble also scrutinizes the writings of Kant to make sense of the passages in which Kant himself tries to solve the problem that he created. Soble concludes that Kant's restriction of sex to marriage derives as much, if not more, from the duty to protect one's own personhood from the noxious objectifying nature of sexual desire, as from the duty to protect the personhood of those whom one sexual desires and interacts with. (This is a revised version of the essay from previous editions of the book.). (shrink)

This essay aims to clarify the debate over same-sex unions by comparing it to the fourth-century conflict concerning the nature of Jesus Christ. Although some suppose that the council of Nicaea reiterated what Christians had always believed, the Nicene theology championed by Athanasius was a dramatic innovation that only won out through protracted struggle. Similarly, despite the widespread assumption that Christian tradition univocally condemns homosexuality, the concept of sexuality is a nineteenth-century invention with no exact analogue in the ancient world. (...) Neither heterosexuality nor homosexuality is addressed directly in Christian tradition; for this reason, the significance of older authorities for the modern debate is necessarily indirect. The dichotomy between progressive and conservative positions is therefore misguided: it is necessary neither to abandon tradition for the sake of progress nor to oppose innovation for the sake of fidelity. (shrink)

This collection - assembled by the author in 1995 - includes all his articles then published that he thought worthy of preserving. Contents. 1. Hutcheson, Hume and the Ontology of Morals. (1985) - A critique of David Norton's 1982 book David Hume - Common Sense Moralist, Sceptical Metaphysician. 2. Hume, Spencer and the Standard of Morals. (1983) 3. Egoism and Rigorism: Spencer's Resolution of a Moral Paradox. (1995) - not previously published. 4. On distinguishing between Love and Lust. (1977) 5. (...) Love and Lust revisited: Intentionality, Homosexuality and Moral Education. (1988) - A critique of aspects of Roger Scruton's 1986 book Sexual Desire. 6. In Defence of Gay Lessons. (1988) 7. Homosexuality and Education: a reply to Jim Ferguson. (1990) 8. The Two Minds of Roger Scruton. (1991) 9. Public Schools, Private Privilege and Common Sense. (1985) - A defence of independent education. 10. Was Hume's Natural History of Religion inspired by Mandeville's Fable of the Bees Part II? (1995). The clear textual parallels here noted were not noticed by Tom Beauchamp in his 2007 text of NHR for the Clarendon Edition of Hume's works. (shrink)

How far can we apply the same moral principles to both public and private behaviour. In the interests of effective political action, are we right to accept acts of deceit, exploitation or force which we would regard as unacceptable in private relations with individuals? What means can be properly adopted in the promotion of great public causes? The problem of 'dirty hands' in politics was posed most strikingly by Machiavelli. It has re-emerged this century in a pressing and, to some (...) extent, a new form, in connection with the two World Wars and more recently the Vietnam War, where the political decisions and the destruction, and risks of destruction, have been of a scale and character not previously experienced. The contributors, including Bernard Williams, Thomas Nagel, T. M. Scanlon, and Ronald Dworkin, examine the background to this problem in moral and political theory. (shrink)

The essay explores sexual temperance in Aristotle's work and connects it to issues in sexual ethics.

The book reconstructs the history of Western ethics. The approach chosen focuses the endless dialectic of moral codes, or different kinds of ethos, moral doctrines that are preached in order to bring about a reform of existing ethos, and ethical theories that have taken shape in the context of controversies about the ethos and moral doctrines as means of justifying or reforming moral doctrines. Such dialectic is what is meant here by the phrase ‘moral traditions’, taken as a name (...) for threads of moral discourse, made in turn of other interwoven threads, including transmission of shared codes, appeals to reform of prevailing custom, rational argument about the justification of some precept on the basis of some shared general teaching or principle, and rational argument about the ultimate basis for principles and justification of authoritative teaching. That is, the approach adopted to the reading of ethical texts depends on a firm belief in the fact that philosophers hardly created any ethical doctrine out of nothing. The main point this book tries to highlight is how different philosophical theories emerged and followed each other as a result of attempts at accounting for what was going on in the world of moral traditions. Changes were propelled by controversies between different schools, and highly abstract arguments were the unintended effects of moves made by controversialists forced to transform (and occasionally to turn upside down) their own doctrines in order to face the challenge posed by other arguments. This is the reason why the book examines not only texts that already enjoy pride of place in the history of philosophy (Aristotle, Kant, Hegel), but also other texts usually treated in the histories of religions (the Bible, the Talmud, the Quran), and others considered to be much less philosophical (Plutarchus, Pufendorf). -/- 1. Plato and a response to ethical scepticism. Two different traditions of morality in VI-V century Greece are described. The birth of philosophical questioning of traditional morality and temporal and spatial variation of custom is described within the context of the v century crisis, the demise of traditional aristocratic and tyrannical rule and the birth of democracy. Two conflicting answers to the challenge are reconstructed, namely conventionalist or immoralist theories formulated by the Sophists and the eudemonist and intellectualist Socratic theory. Plato’s own reformulation of Socrates answer to the Sophists is reconstructed. His psychological views, his classification of the four cardinal virtues and his political theory are described as parts of a unitary system, culminating in an extremely realist moral ontology identifying the idea of the good with the essence of the (moral and extra-moral) world itself. -/- 2. Aristotle and the invention of practical philosophy. Aristotle’s invention of practical philosophy as a field separated from first philosophy is shown to be an implication of his break with Plato moral ultra-realism. Aristotle’s agenda in his moral works is arguably dependent on a polemical intention, namely dismantling Socratic intellectualism. The semi-inductive or virtuously circular method of practical philosophy is illustrated, starting with the received opinions of the better and wiser individuals and trying dialectically to sift what is left of mistake and inconsistence in such opinions, finally trying to correct mistakes and make the overall practical science more consistent. The chapter illustrates then the relationship of individual ethics, or ‘monastics’, with the art and the science of the pater familias, or ‘economics’, and the science of the ruler and citizen, or politics. The nature of virtues, or better, excellences of character, is discussed, highlighting the basic role of hexis, or ‘disposition’. Prudence, or better practical wisdom, is the focus of the chapter. Its relationship with bouleusis or deliberation is examined, and its autonomous status vis-à-vis theoretical knowledge is stressed. -/- 3. Diogenes and philosophy as a way of life. The chapter provides an overview of Hellenistic ethics, which almost amounts to Hellenistic schools of philosophy, in so far as ‘philosophy’ became in these centuries primarily the name for a way of life. The typical character of the Cynical movement is highlighted, that of a school of life, not a school aimed at providing any kind of intellectual training was to be provided. -/- 4. Epicurus and ethics as self-care. The peculiar character of the Epicurean school is described, a combination of a science of well-being aiming, more than at pleasure as in the popular view, at reduction of useless suffering, of unnecessary needs, and at a balanced selection of pleasures of the best and most durable kind. -/- 5. Epictetus and ethics as therapy of the passions. The various phases of Stoicism are described, and the shifting place given to ethics in the Stoic system of idea, culminating in the paradoxical view of ethics, its impossibility in principle notwithstanding, as the only truly significant and necessary part of philosophy. Cicero is treated, showing how his own synthesis of various Hellenistic trends is as a truly philosophical enterprise, deserving serious consideration after one or two centuries when he was confined to the role of literate. Epictetus is chosen as the best example of what the Stoic tradition could yield, an art of living based on sophisticated introspection, in turn aimed at making a kind of cognitive therapy possible, dismantling obnoxious passions at their root by systematically correcting false representations. -/- 6. Philo and the reconciliation of Torah and Platonism. A reconstruction of basic ideas from a few books of the Hebrew Bible is provided, starting with the Prophetic tradition and the focus on God’s mercy as the source of motivation and standard for human behaviour. Then a comparative analysis is undertaken of a parallel tradition, namely the three codifications of the Torā (Law or, better, Instruction), highlighting how a core of moral ideas may be recognized as a basis and preamble of codification of civil law, cultural practice, and regulation of ritual purity. The importance of Leviticus is stressed as the turning point when emphasis mercy, typical of the Prophetic tradition, is combined with the legal tradition, yielding the change in sensibility of the Second Temple time. Philo of Alexandria is described as one of the three leading figures – together with Rabbi Hillel and Rabbi Yeshua – at the apex the emergence of the mentioned new sensibility, gradually including mercy as an essential part of justice and establishing the starting point of both the Rabbinic and the Christian tradition. This consists precisely in the precept of one’s neighbour’s love or of the golden rule, two eventually identical precepts whose meaning is arguably more sober and sensible than the long-lasting Christian tradition deriving from John and Augustine has made us believe and no novelty vis-à-vis so-called Ancient-Testament teachings. -/- 7. Augustine and Christianity as Neo-Platonism. The first section examines the moral doctrines of so-called 'ethical Treaties' from the Talmud, a group of treaties, among which the best known is Pirqé Avot, that were left out of the six "orders" of the canon as they did not fit in any of the six groups of issues ritual or legal on which the division was based. According to Maimonides, their peculiar theme is provided by the Deòt, 'opinions', i.e., mental dispositions, that is, the translation of the Greek term hexeis and Arab akhlak (in turn providing in this language the name for ethics as such). The three topics I reconstruct are: i) the notion of Torah: The Torah is understood as the world order itself, or as the ‘Wisdom’ that existed even before creation and was ‘the tool by which the world was built’; however, the Torah is an earthly and human entity, as it was "received" by humans, and from that very moment belongs to them; ii) the relationship between love of God and love of neighbour; the treaties require us to study and practice the Torah ‘for its own sake’, that is, require us to act out of love, not out of fear or hope of reward; iii) the idea of sanctification of daily life: having disappeared with the destruction of the Temple the possibility of any conflict between liturgical service and everyday life, the latter is assumed to be in itself divine service: to give food to the poor has the same value as sacrifices in the Temple, and as an implication, the insistence become recurrent on the goodness of created things in themselves along with a polemic against ascetic currents. The conclusions drawn are: i) the moral teachings of the Talmud and those of Yeshua are, rather than similar, virtually identical; one may safely say that the precept of love and the golden rule are central ones for all Talmudic rabbis, that mercy plays an indispensable role alongside with justice, and the latter is not a different thing from one’s neighbour’s love; ii) a peculiarity of Talmud rabbis facing Yeshua is the idea of study as worship, and knowledge as a source of justice; but this is an idea of Judaism after the Temple's destruction that cannot be attributed to the Pharisees of Yeshua’s time; iii) the relation of study and practice in the Talmud parallels that between faith and deeds in Paul's epistles, that is, respectively faith or learning are a necessary and sufficient condition to be recognized as righteous , but deeds are the inevitable effect of either faith or learning. The sayings ascribed to Yeshua are examined first, yielding the conclusion that a close equivalent may be found for every saying in Talmudic literature and yet the whole is ascribed to one rabbi, with rather consistent stress on God’s mercy and unconditional forgiving as the mark of true imitation of God. Thus, Yeshua’s teaching is pure Judaism. The third section describes briefly the galaxy of Gnostic currents and Manichaeism, trying to sketch the profile of moral teachings resulting from an encounter of Asian spiritual traditions, Hellenistic lore and sparks of teachings from apocalyptic Jewish currents. The last section summarizes the turbulent history of several encounters between Christian currents and Hellenistic philosophical schools. The first one was with late Cynicism. Recent, rather controversial, literature discovered the jargon and a few topics from the Stoic-Cynical popular philosophy in a few books from the New Testament itself. This, far from proving that Rabbi Yeshua had been influenced by cynic preachers, is a proof of the necessity felt by Christian preachers to translate the original ‘Christian’ teaching into a Greek lexicon deeply impregnated with cynic terminology. The second was with Platonism, yielding the mild and temperate moral teaching of Clemens of Alexandria, teaching the sanctity of nature and the human body, the joy of moderate fruition of ‘natural’ kinds of pleasures, and the beauty of the marital life – in short, the opposite of the standard picture of Medieval Christianity. Ambrose of Milan brings about a different kind of synthesis, namely with Middle Platonism, where Stoic themes prevail. The most shocking case is Augustine, where an early Manichean education is overcome in a former phase by a synthesis of Plotinian Neo-Platonism and Christian preaching, yielding a sustained polemic with the Manicheans and rather optimistic views on life and Creation, the body and sexuality, and Hebrew-Judaic tradition not far from Clemens of Alexandria. In a later phase, occasioned by controversy on the opposite front, with such Christian currents as the Pelagians and Donatists, Augustine comes back to heavily anti-Judaic and world-denying ascetic attitudes where is earlier Manichean upbringing seems to emerge again. The tragedy of medieval Christianity will be the later Augustine’s overwhelming influence. A final section is dedicated to the monastic tradition where a curious mixture of world-denying asceticism with an astonishingly penetrating ‘science’ of introspection emerges. -/- 8. Al Farabi and the reconciliation of Islam and Platonism. The Qurān and the qadit, that is, collections of sayings ascribed to the prophet Muhammad contain a wealth of precepts and catalogues of virtues mirroring moral contents from the Jewish and the Christian traditions, among them the basic notion of imitation of the Deity, where mercy is assumed to be its basic trait. An important tradition within Islam, namely Sufism, stressed to the utmost degree the role of mercy, turning Islam into a mystic doctrine centred on retreat from the world, abandonment to God’s will, and a peaceful and fraternal attitude to our fellow-beings. A secular literary tradition originating in the Sassanid Empire, the literature of advice to the Prince had for a time a widespread influence in the newly constituted Arabic-Islamic commonwealth. In a later phase, the legacy of Hellenic philosophy made its way into the intellectual elite of the Islamic world. The first important legacy was Platonic, and the Republic became the main text for Islamic Platonism. Al-Farabi wrote an enjoyable remake of the Platonic Republic, arguing that the citizen’s virtues were the basis on which the political building needs to rest. The secular lawgiver is enlightened by the light of reason in his everyday practice of governance, but room is made for the Prophet as the voice of revealed truth that confirms and completes the rational truth that philosophy may afford. In a second phase also Aristotelian and Stoic influence were assimilated. Miskawayh’s treatise was the masterwork at the time Arabic philosophy reached its Zenith. It is a treatment of the soul’s diseases and their remedies, combining the Aristotelian doctrine of the golden mean with the Stoic doctrine of the passions and elements of Galenic medicine. Towards the eleventh-twelve centuries a war raged among theologians and philosophers, finally won by the former with disappearance of philosophy as such. The newly established mainstream, yet, was no kind of intolerant fanaticism. It drew from the work of mystic theologian Al-Ghazālī, the best heir of Sufism, teaching a tolerant and peaceful attitude to our fellow-beings and a passive attitude to destiny as an expression of the Divine will. -/- 9. Moshe ben Maimon and the reconciliation of Torah and Aristotelian ethics. The encounter between the Talmudic tradition and Hellenic philosophy had taken place a first time in Alexandria at the time of Philo but the two traditions had parted way again. In fact, the kind of Platonic Judaism founded by Philo survived only within Christianity, in the fourth Gospel and then in writings by Clemens of Alexandria. The Talmudic literature had absorbed just less striking traits from the Hellenic Philosophy, namely an idea of ethics as care of the self and a role for the education of character as propaedeutic to theoretical knowledge. In the Arabic-Islamic world, a second round started when Jewish authors writing in Arabic undertook the task to prove the full compatibility of the tradition deriving from Torah and Platonic philosophy. The culmination of this attempt is provided by Moshe ben Maimon who tried to use Aristotelian ethics as a language into which the teaching from the Pirké Avot could be translated. -/- 10. Thomas Aquinas and the reconciliation of Christian morality and Aristotelian ethics. In the first section the fresh start is described of philosophical ethics in Latin Europe at the turn of the Millennium. In a first phase, Anselm and Peter Abelard built on a Platonic and Augustinian legacy. In this phase. remarkable innovations are introduced, including Abelard’s claim of the obliging character of erring consciousness. In a second phase, the rediscovery of Nicomachean Ethics thanks to Latin translation of Arabic versions gives birth to a new wave of ethical studies, recovering the very idea of Aristotelian practical philosophy, with the potential implication of full legitimization of natural morality, i.e. ethics without Revelation. Aquinas’s ethics is a theological ethics out of which it would be vain to try to extract a self-contained philosophical ethics. His treatment of topics in philosophical ethics, yet, does not boil down to repetition of Aristotelian arguments but is rather a creative reshaping of such arguments. For example, he introduces also in the practical philosophy a first principle parallel to the principle of non-contradiction; and he also carries out a synthesis of Aristotelianism, Stoicism, and neo-Platonism. Even though it is essentially moral theology, Aquinas’s doctrine - unlike Augustine – grants full citizenship to "natural" morality, firstly by rejecting the claim that the corruption of human nature due to the original sin is so radical as to leave "pure nature" incapable of moral goodness. The doctrine is presented in a more sophisticated formulation in a few of the Quaestiones, such as De Malo and De Veritate, in the Summa contra Gentes and in the commentaries to Aristotle than in the famous Summa Theologica, but the latter work includes the only or the largest exposition of some decisive part of the theory. Thus, the Summa Theologica should be read for what it is more than criticized for not being what it was not meant to be. It was not meant to be the brilliant synthesis of all that Reason he had been able to produce with what Revelation had added about which the Neo-Thomists used to dream, but rather a manual for the training of preachers and confessors, where theoretical claims are not too demanding and a few serious tensions are left. Besides a jump between the Prima Secundae and the Secunda Secundae, being the former an essay in virtue theory and the latter a handbook for confessors, the most serious tension is perhaps the one between the ethics of right reason presented in most of Ia-IIae and the eudemonistic ethics developed in quaestiones 1-5 of the same part; the alternative ethical theory which also may be found in Augustine, the Stoic view of a cosmic reason eventually coincident with the moral law, was believed by Anselm (followed by John Duns Scotus and William of Ockham) to be incompatible with eudemonism. It is questionable whether Thomas could reduce the tension proving that it is just an apparent tension, in so far as the right reason and bliss derived from knowledge of God tend to coincide, but this is just a conjecture. Thomas’s ethics is a virtue ethic, not a law-based one, and moral judgment focuses on the virtues, particularly charity, not on the commandments and even less on absolute prohibitions; Thomas, however, would not have considered a drastic alternative between law and the virtues such as the one which has been advanced in late twentieth-century philosophy to be justified. Nonetheless, when it discusses ‘special’ virtues, it ceases to be an ethics of virtue and becomes a disappointing and often contradictory discussion of legal and illegal acts. Such a discussion takes most of the time ‘reasonable’ middle positions on controversial issues but not the alternative approach that Aristotelianism would have made possible; even when some occasional Aristotelian claim shows up, such as money’s barrenness as a reason against usury, this seems to be made by an author who apparently ignores the Aristotelian Thomas of the Prima Secundae. It is an ethic of human autonomy which recognizes the binding character of the individual conscience and, potentially, even a duty to disobey unjust laws. It is true that what Thomas writes in his discussion of death penalty and persecution of heretics is simply disgusting, and yet we should blame Thomas the man, not Thomist ethical theory. Finally, Thomas’s ethics is not ethical ‘absolutism’, as both traditionalist Catholic theologians and secularist enemies of dogmatic morality tend to believe. It is instead an ethic of prudential judgment. Exceptions to this approach – or better results of logical fallacies – are such claims as the absolute character of negative precepts and of the existence of "intrinsically evil acts", claims that simply cease to make sense in the light of Thomas’s own distinction between human act and natural act, carrying consequences Thomas did not live long enough to draw or was not consistent enough to dare to draw. -/- 11. Francisco de Vitoria and casuistry. The first topic illustrated is the discussion about the notion of pura natura, namely the human condition after the original sin and before divine revelation. The core notion was already there in Aquinas but was later developed by Caietanus (Thomas de Vio) with a number of interesting implications: firstly a view of human nature as such much more positive than Augustine’s and his followers’ view, including both Calvinists and Jansenists; secondly, the implication that the philosopher’s morality, as opposed to the Christian’s morality, is a quite respectable kind of morality; thirdly, that theocracy and prosecution of the unfaithful lacked justification, with more far-fetching consequences than Aquinas himself had dared to draw. The second topic is casuistry, a new name for a comparatively older way of thinking, which was already there in late Stoicism and Cicero as well as in the Talmudic literature. This is an approach aimed at yielding probable enough solutions for doubtful cases even in absence of completely safe staring points. The genre developed from medieval reference books for confessors and became by the sixteenth-century a sophisticated tool-box for dealing with various fields of applied ethics. Francisco Vitoria, the main authority of Baroque Scholasticism, was a controversial figure, among the proponents of the new discipline of casuistry and a consistent proponent of more separation between the religious and the civil authority, stricter limits to the legitimacy of war, innate rights of non-Christian nations in the New World based on the notion of pura natura, providing a standard of ‘natural’ goodness, previous to revelation, on which the Indian nations were judged to live in a naturally good condition, provided with the institutions of family, justice, and religion had accordingly a right to full respect by Christian sovereigns. Bartolomé de Las Casas, arguing along similar lines, was the leader of a historical battle in defence of the rights of the Indios. -/- 12. Michel de Montaigne and the art of living. A short description of one of the Renaissance Phyrronism, one of the classical philosophies revived in the fifteenth and sixteenth century. Montaigne combines the sceptical epistemology with an understanding of ethics – indeed of philosophy as a whole – in terms of an art of living inspired by two basic ideas, sagesse, that is, practical wisdom as the only kind of rationality available after theology, science, and tradition have declared bankrupt, and an aesthetic ideal of self-transformation through the art of writing and introspection. -/- 13. Pierre Nicole and neo-Augustinianism. The chapter illustrates first the vicissitudes of Augustinianism newly born after the late medieval triumph of Thomist Aristotelianism in the alternative Protestant and Catholic versions processed by the Calvinists and the Jansenists. Then it illustrates the doctrines of Pierre Nicole, Blaise Pascal’s best disciple, on the impossibility of introspection, on the ubiquity of self-deception, on the incurably evil character of the passion of love, and on the two moralities, the one of the man of the world, the morality of honesty which is indispensable for granting peace and order but devoid of any true value for eternal salvation, since the same external behaviour may be prompted by opposite motivations, and the morality of charity, the only true one but also useless to society. The third topic is Pierre Malebranche’s view of self-deception as a ubiquitous phenomenon accounting for human action and responsibility and his reformulated theory of self-love, no less ubiquitous than for Nicole and yet not as incurably evil, given the distinction between morally indifferent and even necessary amour de soi and vicious amour proper, a distinction on which the whole of Rousseau’s moral and political theory rests. -/- 14. Samuel von Pufendorf and the new science of morality. The chapter is dedicated to the discovery of the idea of a ‘new moral science’. Hugo Grotius is discussed first highlighting the real character of his project, much closer to the Thomist idea of a natural law accessible to non-corrupted human reason when human beings are living in a state of pura natura. Then Hobbes’s combination of scepticism, voluntarism, and conventionalism is described and both the continuity with Grotius’s new science, in the search for non-revealed rational morality, and the break with him, in the adoption of voluntarism and refusal of an intellectualist view of natural law, are illustrated. Pufendorf’s work is illustrated as a synthesis of the two previous attempts and the – up to Schneewind underestimated – paradigmatic example of the new science of morality. -/- 15. Richard Cumberland and consequentialist voluntarism. The chapter gives an overview of eighteenth-century Anglican ethics, noticing how the Cambridge tradition gave special weight to natural theology as opposed to positive or revealed theology – and how two Cambridge fellows, John Gay and Thomas Brown, elaborated on Cumberland’s (and Malebranche’s, as well as Leibniz’s) strategy for finding a third way between intellectualist view and voluntarist view of the laws of nature. The result of their elaboration was a kind of a rational-choice account of the origins of natural laws, where a law-giver God chooses among a number possible sets of laws on a maximizing criterion, and God’s maximandum is happiness for his creatures. The chapter notices also how such a solution aimed at solving at once the problem of evil and that of the foundation of moral obligation by proving how God’s choice was justified as far as it was the one minimising the amount of suffering in the world. 16. Richard Price and intuitionism. The chapter describes first the doctrines of the Cambridge Platonists, an example of hyper-rationalist reaction to Calvinism. Secondly it describes the sophisticated and universally ignored – from Sidgwick to Anscombe –version of what was later labelled ‘ethical intuitionism’ – showing how it escapes familiar objections and misrepresentations of intuitionism – from Mill to Rawls – in grounding its argument on transcendental arguments while carefully avoiding recourse to introspection and psychological evidence, which has been taken as a too easy target by critics of intuitionism. Thirdly, the chapter discusses Whewell’s ‘philosophy of morality’, as opposed to ‘systematic morality’, not unlike Kant’s distinction between a pure and an empirical moral philosophy. Whewell worked out a systematization of traditional normative ethics as a first step before its rational justification; he believed that the point in the philosophy of morality is justifying a few rational truths about the structure of morality such as to rule hedonism, eudemonism, and consequentialism; yet a system of positive morality cannot be derived solely from such rational truths but requires consideration of the ongoing dialectics between idea and fact in historically given moralities. Whewell’s intuitionism turns out closer to Kantian ethics than commentators have made us believe until now, and quite different from what Sidgwick meant by intuitionism. -/- 17. Adam Smith and the morality of role-switch. The chapter describes first, Hutcheson’s attempt at basing the ‘new science’ of natural law on different bedrock than Pufendorf and the English Platonists, namely a moral sense, a faculty whose existence is assumed to be proved on an empirical basis. The second step is a reconstruction of Hume’s rejoinder in terms of a new science of man including morality on an ‘experimental’ basis, that is, a ‘Newtonian’ hypothetical-deductive approach, distinguished from Hutcheson’s allegedly uncritical descriptive approach to human nature. The third step is a reconstruction of Adam Smith theory of morality understood as emerging from a spontaneous interplay of exchanges of situations (the most basic meaning of the word ‘sympathy’ as construed by this author). -/- 18. Jeremy Bentham and utilitarianism. The bulk of the chapter is dedicated to the doctrines of Jeremy Bentham. The Enlightenment spirit that suggested the idea of a new morality, free from religion, is illustrated. The notion of utility is illustrated as well as the subsequent formulations of the principle of utility. The idea of felicific calculus is discussed, showing how its inner difficulties prompted several reformulations of the principle of utility in order to avoid undesirable implications of proposed formulations. The role of the thesis of spontaneous convergence between interest and duty is discussed, showing how it left numberless questions open, and the distinction between the virtues of prudence, justice and beneficence is described as a way out of the deadlocks of classical utilitarianism. After Bentham, Mill’s reformed utilitarianism is reconstructed, showing how it is a kind of mixed system – as closer to common sense as it gives up Bentham’s claims to consistency and simplicity – resulting as unintended consequences from the controversies in which Mill was too keen to engage. The hidden agenda of the controversy between Utilitarianism and Intuitionism, going beyond the image of the battle between Prejudice and Reason, is described, showing how both competing philosophical outlooks turn out to be more research programs than self-contained doctrinal bodies, and such programs appear to be implemented, and indeed radically transformed while in progress thanks to their enemies no less than to their supporters. -/- 19. Immanuel Kant, practical reason and judgment. The chapter argues that Kant took from Moses Mendelssohn the idea of a distinction between geometry of morals and a practical ethic. He was drastically misunderstood by his followers precisely on this point. He had learned from the sceptics and the Jansenists the lesson that men are prompted to act by deceptive ends, and he was aware that human actions are also empirical phenomena, where laws like the laws of Nature may be detected. His practical ethics made room for judgment as a holistic procedure for assessing the saliency of relevant moral qualities in one given situation; this procedure yields the same results as the geometry of morals does for abstract cases but does so immediately and without balancing conflicting duties with each other, since what makes for the salient quality of a situation is perceived from the very beginning. Kant's practical philosophy is richer than the received image, making room for an ‘empirical moral philosophy’ or moral anthropology including treatment of commerce, needs, value and price, happiness and well-being; the overall social theory and philosophy of history is less different from Adam Smith's than the received image makes believe; the paradox of happiness is central to Kant's philosophy; a distinction between happiness and well-being is clearly drawn; the distinction plays a basic role in establishing a link between the economic and the moral life. -/- 20. Georg Wilhelm Friedrich Hegel and the critique of abstract universalism. The chapter describes first the Romantic movement and the implications some of its concerns, rescuing passions, community, tradition, the individual as the bearer of a unique destiny, and the longing for organic unity between the individual, mankind and nature. Hegel’s contribution is discussed then, highlighting how, on the one hand, he shared a number of these concerns and on the other he had more rationalist leanings. The notion of morality is the pivotal point of the reconstruction, highlighting how Hegel construes this notion as a key to his own diagnosis of the malaise of modernity – the separation of individual and Gemeinschaft – and how his attack on Kant turns around this very idea. -/- 21. Friedrich Nietzsche against Christianity and the Enlightenment. The chapter illustrates first the idea of deconstruction of the back-world of values. Nietzsche claims to be legitimate heir of the French moralists, Leibniz, Kant and Hegel, in so far as he allegedly carries out to its deepest implications their discovery of what lies behind traditional naïve belief in the existence of an objective realm of values just waiting for description by the philosopher. The two exemplars form which genealogy draws inspiration are the classical philologist’s historical reconstructions of lost meanings and the chemist’s decomposition of elements. Then the genealogy of the notions of good and evil carried out in the first dissertation of Genealogy of morals is illustrated with its paradoxical conclusion that will to power is in fact the only ‘genuine’ kind of goodness. The third point illustrated is the dialectic of ascetism and self-realization with its ambiguous outcome. The suggested interpretation of such outcome is that Nietzsche’s normative ethics is a kind of virtue ethics taking an aesthetic ideal as a normative standard -/- 22. George Edward Moore and ideal utilitarianism. The chapter discusses the ideas of common sense and common-sense morality in Sidgwick. I argue that, far from aiming at overcoming common-sense morality, Sidgwick aimed purposely at grounding a consist code of morality by methods allegedly taken from the natural sciences to reach, also in ethics, the same kind of “mature” knowledge as in the natural sciences. His whole polemics with intuitionism was vitiated by the a priori assumption that the widespread ethos of the educated part of humankind, not the theories of the intuitionist philosophers, was what was worth considering as the expression of intuitionist ethics. In spite of a naïve positivist starting-point, Sidgwick was encouraged by his own approach in exploring the fruitfulness of coherentist methods for normative ethics. Thus, Sidgwick left an ambivalent legacy to twentieth-century ethics: the dogmatic idea of a “new” morality of a consequentialist kind, and the fruitful idea that we can argue rationally in normative ethics albeit without shared foundations. Then it reconstructs the background of ideas, concerns and intentions out of which Moore’s early essays, the preliminary version, and then the final version of Principia Ethica originated. I stress the role of religious concerns, as well as that of the Idealist legacy. I argue that PE is more a patchwork of rather diverging contributions than a unitary work, not to say the paradigm of a new school in Ethics. I add a comparison with Rashdall’s almost contemporary ethical work, suggesting that the latter defends the same general claims in a different way, one that manages to pave decisive objections in a more plausible way. I end by suggesting that the emergence of Analytic Ethics was a more ambiguous phenomenon than the received view would make us believe, and that the wheat (or some other gluten-free grain) of this tradition, that is, what logic can do for philosophy, should be separated from the chaff, that is, the confused and mutually incompatible legacies of Utilitarianism and Idealism. -/- 23. Edmund Husserl and the a-priori of action. The chapter illustrates first the idea of phenomenology and the Husserl’s project of a phenomenological ethic as illustrated in his 1908-1914 lectures. The key idea is dismissing psychology and trying to ground a new science of the a priori of action, within which a more restricted field of inquiry will be the science of right actions. Then the chapter illustrates the criticism of modern moral philosophy carried out in the 1920 lectures, where the main target is naturalism, understood in the Kantian meaning of primacy of common sense. The third point illustrate is Adolph Reinach’s theory of social acts as a key the grounding of norms, a view that basically sketches the very ideas ‘discovered’ later by Clarence I. Lewis, John Searle, Karl-Otto Apel and Jürgen Habermas. A final section is dedicated to Nicolai Hartman, who always refused to define himself a phenomenologist and yet developed a more articulated and detailed theory of ‘values’ – with surprising affinities with George E. Moore - than philosophers such as Max Scheler who claimed to Husserl’s legitimate heirs. -/- 24. Bertrand Russell and non-cognitivism. The chapter reconstructs first the discussion after Moore. The naturalistic-fallacy argument was widely accepted but twisted to prove instead that the intuitive character of the definition of ‘good’, its non-cognitive meaning, in a first phase identified with ‘emotive’ meaning. Alfred Julius Ayer is indicated as a typical proponent of such non-cognitivist meta-ethics. More detailed discussion is dedicated to Bertrand Russell’s ethics, a more nuanced and sophisticated doctrine, arguing that non-cognitivism does not condemn morality to arbitrariness and that the project of a rational normative ethics is still possible, heading finally to the justification of a kind of non-hedonist utilitarianism. Stevenson’s theory, another moderate version of emotivism is discussed at some length, showing how the author comes close to the discovery of the role of a pragmatic dimension of language as a basis for ethical argument. Last of all, the discussion from the Forties about Hume’s law is described, mentioning Karl Popper’s argument and Richard Hare’s early non-cognitivist but non-emotivist doctrine named prescriptivism. -/- 25. Elizabeth Anscombe and the revival of virtue ethics. The chapter discusses the three theses defended by Anscombe in 'Modern Moral Philosophy'. I argue that: a) her answer to the question "why should I be moral?" requires a solution of the problem of theodicy, and ignores any attempts to save the moral point of view without recourse to divine retribution; b) her notion of divine law is an odd one more neo-Augustinian than Biblical or Scholastic; c) her image of Kantian ethics and intuitionism is the impoverished image manufactured by consequentialist opponents for polemical purposes and that she seems strangely accept it; d) the difficulty of identifying the "relevant descriptions" of acts is not an argument in favour of an ethics of virtue and against consequentialism or Kantian ethics, and indeed the role of judgment in the latter is a response to the difficulties raised by the case of judgment concerning future action. A short look at further developments in the neo-naturalist current is given trough a reconstruction of Philippa Foot’s and Peter Geach’s critiques to the naturalist-fallacy argument and Alasdair MacIntyre’s grand reconstruction of the origins and allegedly unavoidable failure of the Enlightenment project of an autonomous ethic. -/- 26. Richard Hare and neo-Utilitarianism. The chapter addresses the issue of the complex process of self-transformation Utilitarianism underwent after Sidgwick’s and Moore’s fatal criticism and the unexpected Phoenix-like process of rebirth of a doctrine definitely refuted. A glimpse at this uproarious process is given through two examples. The first is Roy Harrod Wittgensteinian transformation of Utilitarianism in pure normative ethics depurated from hedonism as well as from whatsoever theory of the good. This results in preference utilitarianism combined with a ‘Kantian’ version of rule utilitarianism. The second is Richard Hare’s two-level preference utilitarianism where act utilitarianism plays the function of eventual rational justification of moral judgments and rule-utilitarianism that of action-guiding practical device. -/- 27. Hans-Georg Gadamer and rehabilitation of practical philosophy. The post-war rediscovery of ethics by many German thinkers and its culmination in the Sixties in the movement named ‘Rehabilitation of practical philosophy’ is described. Among the actors of such rehabilitation there were a few of Heidegger’s most brilliant disciples, and Hans-Georg Gadamer is chosen as a paradigmatic example. His reading of Aristotle’s lesson I reconstructed, starting with Heidegger’s lesson but then subtly subverting its outcome thanks to the recovery of the central role of the notion of phronesis. -/- 28. Karl-Otto Apel and the revival of Kantian ethics. Parallel to the neo-Aristotelian trend, there was in the Rehabilitation of practical philosophy a Kantian current. This started, instead than the rehabilitation of prudence, with the discovery of the pragmatic dimension of language carried out by Charles Peirce and the Oxford linguistic philosophy. On this basis, Karl-Otto Apel singled out as the decisive proponent of the linguistic and Kantian turn in German-speaking ethics, worked out the performative-contradiction argument while claiming that this was able to provide a new rational and universal basis for normative ethics. An examination of his argument is some detail is offered, followed by a more cursory reconstruction of Jürgen Habermas’s elaboration on Apel’s theory. -/- 29. John Rawls and public ethics as applied ethics. Rawls’s distinction between a “political” and a “metaphysical” approach to one central part of ethical theory, namely the theory of justice, is interpreted as a formulation of the same basic idea at the root of both the principles approach and neo-casuistry, both discussed in the following chapter, namely that it is possible to reach an agreement concerning positive moral judgments even though the discussion is still open – and in Rawls’ view never will be close – on the basic criteria for judgment. -/- 30. Beauchamp and Childress and bioethics as applied ethics. The chapter presents the revolution of applied ethics while stressing its methodological novelty, exemplified primarily by Beauchamp and Childress principles approach and then by Jonsen and Toulmin’s new casuistry. -/- . (shrink)

In this essay I follow one argument strand from Linda Singer's Erotic Welfare. How can we have a forward-looking and affirmative ideal of sexual freedom when the AIDS panic has altered the sexual landscape and instigated new justifications for oppressive sexual disciplines? How can we be sexual subjects when processes of commodification and disciplinary practices have constrained sexual expression while proliferating sexual fetishes? These are some of the questions this book formulates, without answering.

Addresses of the Mississippi Philosophical Association is a collection of presidential and invited addresses from the members of the Mississippi Philosophical Association (MPA). Papers date from the inception of the association in the mid-1940s and continue through 1999. The common thread in these addresses is the authors' service to or leadership in the MPA. The content and methods in the chapters are diverse, including addresses on ethics, political philosophy, history of philosophy, epistemology, aesthetics, philosophy of language, philosophy of religion, (...) philosophy of science, and philosophical theology. Some unique features of this book are a history of the MPA, biographical sketches and photographs of each contributor, and the inclusion of the unpublished 1988 Dunbar Lectures from Millsaps College and the unpublished 1992 Akin Lecture from Mississippi College. These essays and lectures reveal the vitality of philosophy in the colleges and universities of Mississippi. As part of the special series, Histories and Addresses of Philosophical Societies in the larger Value Inquiry Book Series, this book documents - in a unique historical format - the value and vitality of a state philosophical organization. "There has been no attempt to mold these addresses into a unity; rather, the addresses offer a glimpse of the pluralistic philosophical reflection among the philosophical faculties of the private colleges and public universities in the state of Mississippi. To the surprise of some people, philosophy is alive, well, diverse, and flourishing in Mississippi!" (from the Preface). (shrink)

This collection features essays from top experts in ethics and philosophy of love that offer varying perspectives on the value of a contemporary secular virtue of chastity. The virtue of chastity has traditionally been portrayed as an excellent personal disposition concerning the ideal ordering of sexual desire such that the person desires that which is actually good for both the self and others affected by his or her sexual desires and actions. Yet, for roughly the past half (...) century chastity has been increasingly portrayed as an unnecessary ideal with few secular benefits that could not be otherwise obtained. Instead, chastity is sometimes portrayed as an odd kind of religious asceticism with few secular benefits. The essays in this volume ask whether there may be advantages to reconsidering a contemporary virtue of chastity. A recovered and reconceptualized concept of chastity can offer partial solutions to problems associated with externalized sexual desire, including sweeping patterns of sexual harassment, the high divorce/relationship-failure rate, and widespread pornography use. Sexual Ethics in a Secular Age will appeal to researchers and advanced students interested in the philosophy of sex and love, virtue ethics, and philosophical accounts of secularity. (shrink)

The Palgrave Handbook of Sexual Ethics is a comprehensive collection of recent research on the ethics of sexual behavior, representing a wide range of perspectives. It addresses a number of traditional subjects in the area, including questions about pre-marital, extra-marital, non-heterosexual, and non-procreative sex, and about the nature and significance of sexual consent, sexual desire, and sexual activity, as well as a variety of more recent topics, including sexual racism, sexual ableism, (...) sex robots, and the #metoo response to sexual harassment. Each chapter defends a substantive thesis about the topic it addresses and the handbook as a whole thereby provides a strong foundation for future research in this important and growing field of inquiry. (shrink)

This essay challenges dominant interpretations of Foucault’s lectures on parrhesia as affirming an ethical, non-political conception of truth-telling. I read the lectures instead as depicting truth-telling as an always political predicament: of having to appear distant from power, while also having to partake in some sense of political power. Read in this way, Foucault’s lectures help us to understand and address the disputed politicality of truth-telling – over who counts as a truth-teller, and what counts as the (...) truth – that his ethical interpreters tend to neglect. Yet the essay also shows that Foucault’s depiction of the predicament of truth-tellers is problematically gendered: focused on the masculine problem of moving in and out of the public sphere, rather than on the experience of the dispossessed, who are excluded from political power altogether. The essay mobilizes an alternative reading of one of Foucault’s key texts – Euripides’ Ion – to draw out an alternative, more democratic model of the predicament of truth-telling: of having to constitute power that can lend significant to truth-telling, while speaking from a position of powerlessness. (shrink)

This paper examines Simone de Beauvoir’s reading of the 18th century writer and libertine Marquis de Sade, in her essay “Must we Burn Sade?”; a difficult and bewildering text, both in pure linguistic terms and philosophically. In particular, Beauvoir’s insistence on Sade as a “great moralist” seems hard to reconcile with her emphasis, in The Ethics of Ambiguity, on the interdependency of human beings and her exhortation to us to promote other people’s freedom, as well as the aspiration of (...) The Second Sex to equal relations between the genders. While earlier scholars addressed the ethico-political implications of Beauvoir’s essay, they insisted that the ambiguity so fundamental in her philosophy is denied by the Sadean hero, and that the Other can never be attained in his system. In this essay, I argue that Sade paradoxically emerges as an ethical model in Beauvoir’s text: as a writer, he assumes the ambiguity of the human condition in the extreme. Further, Sade reveals the potential of sexuality if it is explored in a form of eroticism that largely transgresses behavior constructed as normal: his writings open up new forms of existence, where, contrary to prevailing ideas, woman’s sexual freedom is claimed as equal to man’s, where genders are unstable and heterosexuality no longer the standard. Beauvoir’s fascination with Sade in this essay can be linked with the seemingly unresolvable asymmetry in the relation between men and women in The Second Sex: in his writings is revealed sexuality’s potential to subvert patriarchal norms and mystifications, and perhaps, in the end, even gender itself. (shrink)

Throughout his excellent book One Body, Alex Pruss relies upon the view that there is a requirement of universal love: each and every one of us is required to love each and every one of us. Although he often appeals to revealed truth in making arguments for his various theses, he supports the requirement of universal love primarily through a philosophical argument, an argument that I call the “argument from responsiveness to value.” The idea is that all persons bear a (...) sort of nonrelational value, and because this value gives every agent reasons to respond to it positively, each and every person is bound to love each and every person. The aim of this paper is to criticize this argument. Pruss’s argument has two important gaps, one concerning the sort of reasons that the value of persons gives and one concerning whether the required response is the response of love. (shrink)

Testifying as an expert ethics witness raises a number of important issues. These include: the prospect of generating adverse publicity for oneself and one's institution, avoiding bias, giving testimony that is at odds with testimony given by colleagues, potential conflicts of interest introduced by reimbursement, the need of those who hear the testimony of bioethicists to appreciate the nature of moral expertise, the difficulty of assessing the quality of legal evidence which emerges from adversarial legal proceedings, and the need (...) to consider what weight should be assigned to expert ethics testimony. Along with these issues, what might constitute sexual misconduct is addressed in the essay so that readers can review the decision-making of the author in two cases. (shrink)

In this essay I follow one argument strand from Linda Singer's Erotic Welfare. How can we have a forward-looking and affirmative ideal of sexual freedom when the AIDS panic has altered the sexual landscape and instigated new justifications for oppressive sexual disciplines? How can we be sexual subjects when processes of commodification and disciplinary practices have constrained sexual expression while proliferating sexual fetishes? These are some of the questions this book formulates, without answering.

The Palgrave Handbook of Sexual Ethics is a comprehensive collection of recent research on the ethics of sexual behavior, representing a wide range of perspectives. It addresses a number of traditional subjects in the area, including questions about pre-marital, extra-marital, non-heterosexual, and non-procreative sex, and about the nature and significance of sexual consent, sexual desire, and sexual activity, as well as a variety of more recent topics, including sexual racism, sexual ableism, (...) sex robots, and the #metoo response to sexual harassment. Each chapter defends a substantive thesis about the topic it addresses and the handbook as a whole thereby provides a strong foundation for future research in this important and growing field of inquiry. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Finding Safe Harbor:Buddhist Sexual Ethics in AmericaStephanie KazaWhen the Buddha left home in search of spiritual understanding, he left behind his wife and presumably the pleasures of sex. After his enlightenment, he encouraged others to do the same: renounce the world of the senses to seek liberation from suffering. The monks and nuns that followed the Buddha's teachings formed a kind of sexless society, a society that (...) did not reproduce itself biologically.1 By abstaining from sexual relations, Buddhist monastics intended to reduce attachment and model an alternative to lay life. Buddhist society would continue via transmission of the teachings, a spiritual form of continuity not dependent on sex.But of course, the Buddha was teaching ordinary people with ordinary appetites for sexual contact. And these appetites could really get in the way of spiritual progress; thus we find no shortage of Buddhist commentary on sexuality and its ramifications. And despite 2,500 years of wisdom on this subject, Buddhist teachers and students are still blundering into sexual contacts that undermine their own progress and often the progress of others. Clearly this is not a human fallibility that can be corrected by setting up some simple rules. In fact, sexuality is one of the most deeply hard-wired neurological drives of the human organism, not easily uprooted even for lofty spiritual ideals.From a Buddhist perspective, working with sexuality is working with attachment. How can we understand that attachment in its biological origins? In A Natural History of Sex, Adrian Forsyth describes in vivid detail the ecology and evolution of mating behavior in the animal kingdom.2 In sixteen chapters that cover every biological strategy you can imagine—from incest to role reversal, infanticide to sex change—the author shows how costly sex can be to individual organisms. Though sex is not the only means of reproduction, it certainly involves the most complex behaviors, anatomical variations, social choices, and in a few cases, the risk of death. What can possibly merit such a great investment in momentary pleasure (if indeed it is pleasurable for some animals)? The evolutionary answer is, genetically variable offspring. Variation is the key to surviving calamity as a species. If all animals of a species were genetically identical, they would be terribly vulnerable to single events that exploited their weaknesses. But with variation, there is always a chance that some will make it [End Page 23] through and go on to survive the new conditions (post-earthquake, fire, icestorm, plague, etc.).Seen from the long view of evolution, sexuality is the key to survival of the species. So it is not surprising that sexual conditioning affects the entire human brain, a fact well known to human adolescents. To see how much conditioning must be addressed by Buddhist practice, we can look briefly at the neural map of the human brain. The part of the cortex that responds to touch is wrapped around the cerebrum, with specific areas registering touch in the different parts of the body. The area taken up by the genitals is about as large as the rest of the chest, abdomen, and back put together. It is equivalent to the area used for the hands or the lips, two parts of the body where touch is crucial for finding and managing food. Rita Carter, in Mapping the Mind, points out that "connections from the sex-sniffing, sex-seeking and sex-reactive areas of the limbic systems radiate to almost every corner of every cortical lobe, feeding the urge to our conscious minds."3 Sexual activity involves not only touch and high-level visual recognition but also emotion, thought, and, in the frontal lobes, morality—some of our most sophisticated and abstract thought processes.It is clear that sexuality presents no small challenge to religious practice. How has Buddhism attempted to work with this deep biological conditioning? The central guidelines for Buddhist ethics can be found in the five foundational precepts. Practicing the precepts is seen as a way to reduce suffering and to deepen one's capacity for achieving enlightenment. The first two precepts deal with not killing and not stealing, the third precept deals with not engaging in... (shrink)

TOTALITY AND COMPLEMENTARITY ARE PROMINENT TERMS IN CATHOLIC discussions of sexuality and gender. In this essay I explore these terms as they relate to the concept of integrity. I argue that although these terms were originally intended to describe the importance of physical integrity or wholeness, recent moves toward a more personalistic sexual ethic have rendered them problematic. More precisely, although these two terms appear to have integrity as their goal, uncertainty about the object of integrity results in fragmentation.

The T&T Clark Handbook of Christian Ethics provides an ecumenical introduction to Christian ethics, its sources, methods, and applications. With contributions by theological ethicists known for their excellence in scholarship and teaching, the essays in this volume offer fresh purchase on, and an agenda for, the discipline of Christian ethics in the 21st century. The essays are organized in three sections, following an introduction that presents the four-font approach and elucidates why it is critically employed through these (...) subsequent sections. The first section explores the sources of Christian ethics, including each of the four fonts: scripture, tradition, experience, and reason. The second section examines fundamental or basic elements of Christian ethics and covers different methods, approaches, and voices in doing Christian ethics, such as natural law, virtue ethics, conscience, responsibility, narrative, worship, and engagement with other religions. The third section addresses current moral issues in politics, medicine, economics, ecology, criminal justice and other related spheres from the perspective of Christian ethics, including war, genetics, neuroethics, end-of-life decisions, marriage, family, work, sexuality, nonhuman animals, migration, aging, policing, incarceration, capital punishment, and more. (shrink)

A collected volume of essays by renowned ethicist Margaret Farley, including articles previously published in scholarly periodicals as well as unpublished lectures and spiritual writings. Essays from throughout Farley's long scholarly career, both published and unpublished, focusing on the intersection of ethics and public life. Farley's sermons as well as her essays on ecclesiology and feminism are also included, expanding this into a far-ranging summary of her interests and contributions to theology over the past four decades. The collection (...) is edited by Jamie Manson, Farley's former student from Yale and current book review editor for the National Catholic Reporter. Both an overview of and an introduction to the work of the church's leading ethicists, this book will be a valuable resource for students of public ethics, sexual ethics, and the ethics of relationships. Some of these essays had an important impact on their filed (for example, "Celibacy Under the Sign of the Cross" is still used in seminaries and theologates), while others will help round out our understanding of this important theologian whose students are professors and ministers all over the nation. (shrink)

A leading theorist addresses a wide spectrum of topics central to the field of environmental philosophy.

This Is A New Release Of The Original 1898 Edition.

Over the past one hundred years, Catholic sexual ethics has become more hospitable to sexual bonding as a good that is distinct from procreation. However, our increasing knowledge of women’s sexual pain disorders highlights ongoing problems with official Catholic sexual ethics. This essay argues that the Catholic Church still reproduces gendered social scripts that unwittingly encourage heterosexual women to ignore their sexual pain and continue to engage desperately in intercourse, out of an exacerbated (...) concern to satisfy male partners. These are tactics that only prolong and deepen women’s sexual suffering. Further, insights about the various options for women’s healing from sexual pain concretely suggest more liberative sexual scripts: the importance of women’s non‐obligatory, embodied desire and the need to reject intercourse as the compulsory norm for all sexual activity. Ultimately, women’s experiences of having sexual pain and healing from it lead to revisions in Catholic sexual ethics at a fundamental level. (shrink)

In this collection of essays, which were first delivered as lectures at the International Academy of Philosophy in the Principality of Liechtenstein in 1998, distinguished philosopher Peter Geach confronts some of the most difficult issues in philosophy with the precision of a logician and the grace and wit of an accomplished stylist. These essays constitute a significant addition to Professor Geach's esteemed body of work in philosophy, as he addresses not only problems of logic and analytic philosophy, but also (...) of epistemology and ethics. Geach's engaging discussions of human nature, truth, goodness, and love provide probing insight into perennial themes in an appealing, highly readable style which is nevertheless forceful and exacting. Geach knows the subjectivity of his own experience and belief and is able to illuminate that experience and belief by submitting it to a rational and philosophical inquiry. His avowed Catholic perspective is neither a weapon nor a shield. It is an integral part of the sustained, systematic, and constructive approach to philosophy demonstrated in these essays. They will certainly provoke serious reflection even in those inclined to disagree with Geach's conclusions. (shrink)

Anthony Quinton's first substantial collection of writings for many years--a series of lectures, essays and reviews--addresses some of the central political, philosophical and religious issues of our day. The book is divided in four sections. The first considers large political and social questions, culminating in the question of modern ethics. The second applies ideas to specific social and educational concerns, including "The Idea of a Library: Newman's and Others," and "The Idea of a National Library." The third part (...) takes a historical and thematic line to consider Imperialism, property, madness and homosexuality from the perspectives previously established. The final section, which begins with his essay on "The Inner Life," considers the claims of the imagination and the limits of subjectivity in the arts and the lives of artists and philosophers. It is here that we get the wry juxtaposition of Wodehouse and Wittgenstein. (shrink)

Ideal for introductory ethics courses, The Moral Life: An Introductory Reader in Ethics and Literature, Fifth Edition, brings together an extensive and varied collection of ninety-one classical and contemporary readings on ethical theory and practice. Integrating literature with philosophy in an innovative way, this unique anthology uses literary works to enliven and make concrete the ethical theory or applied issues addressed. It also emphasizes the personal dimension of ethics, which is often ignored or minimized in ethics (...) anthologies. The readings are enhanced by chapter introductions, study questions, suggestions for further reading, and biographical sketches. The fifth edition adds ten new readings, eight of which appear in two new chapters: Feminist Ethics and the Ethics of Care and Global Economic Justice. An updated Companion Website at www.oup.com/us/pojman provides self-quizzes, essay questions, and helpful links for students and reading summaries, a test bank, and PowerPoint-based lecture slides for instructors. (shrink)

What is sex and why is it important? Does marriage have a basic rationale? How should couples manage their fertility, and when and how should pregnancy be achieved? How should we respond to 'embryo adoption', teenage pregnancy, population growth, HIV/AIDS and other STIs, same-sex attraction? This collection of original essays looks at these and other pivotal issues in reproductive and sexual ethics, from the perspectives of philosophy, theology, psychology and economic science.

Regnant public accounts of Jewish sexual ethics—both external and internal—fall short of what they could accomplish. Using a Twitter thread on sexual ethics which falls into some key errors as a case study, I argue that Jewish ethicists are poised to address the thread's errors by offering sources for alternative moral frameworks. I examine how thinking with this Twitter thread can help us clarify what we mean by public scholarship more generally, what is wrong with some (...) common public deployments of specifically Jewish sources, and some implications of this for both Jewish and non‐Jewish publics. I conclude with some reflections about the role of traditional academic venues, such as the Journal of Religious Ethics, within this. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Original Dwelling Place: Zen EssaysRobert E. GossOriginal Dwelling Place: Zen Essays. By Robert Aitken. Upland, California: Counterpoint, 1996. 241 pp.Robert Aitken narrates his over forty-year journey into Zen, elucidating not only his spiritual journey but also reflecting the Americanization of Zen Buddhism. He was introduced to Zen Buddhism during World War II as an internee in a camp for enemy civilians in Kobe, Japan. Original Dwelling Place is Aitken’s (...) ninth book to explore a series of topics that accent his personal journey into Zen. He has gathered a series of essays about the texts and lineage teachers with whom he studied over the years. In the opening section, entitled “Ancestors,” he pays homage to the masters [End Page 212] who influenced his own Zen practice. He writes, “All of my guides have passed away, but they are alive in my mind and body” (p. 5). The book reflects his continuing bond with those deceased teachers who exercised a vital presence and environmental influence within his life. He shares some stories, personal insights, and legacies of some of his guides, such as Nyogen Senzaki, Soen Roshi, Blyth Sensei, and D. T. Suzuki. I found his essay on the legacy of Dwight Goddard filling in many personal details of a pioneer Western Buddhist who significantly contributed to the Americanization of Buddhism. In many ways, Aitken’s own spiritual development and Original Dwelling Place recapitulate the Americanization of Zen Buddhism, providing some important insights into that process of Buddhist acculturation.Yet Aitken does not limit his guides to twentieth-century ones. He brings alive the classical discourses and relates them to contemporary life. Throughout his essays, I was struck by how alive and dynamic Aitken’s Mahayana contemplative vision and practice are. There is a spirit of “contemplative action” that collapses the duality of meditative practice and living that discovers the truth dynamically within a matrix of open living. As a Christian practitioner of Ignatian spirituality, I found many parallels to the Jesuit ideal of being “contemplative in action.” Aitken’s essays elucidate an ongoing dynamic dialectic that fluctuates between meditative reflection and the world of experience—reminding me at times of the contemplative Trappist monk, Thomas Merton, and at other times of the Jesuit poet-activist, Daniel Berrigan.The reader garners an aesthetic sense that classical Zen texts have been an integral part of his journey and have provided him with a platform to reflect on topics such as marriage, death, the use of money, sexuality, and Zen practice. Some of his essays have a meditative quality, drawing the reader into an web of intertextuality and experience where Zen teachers and Western poets engage in a contemplative path of pleasure expressed in awareness of the everyday dewdrop world. There were moments that I envisioned reading a particular essay on retreat, for they had a meditative quality that reminded me of some the writings of Thomas Merton. Like Merton, Robert Aitken does not merely probe meditative experience but attempts to interrogate the everyday experiences of Western Buddhists from meditative awareness. Most Japanese Buddhists, he notes, are married within Shinto ceremonies, and Western Buddhists have resurrected old Buddhist marriage ceremonies seldom used by Japanese practitioners. Western Buddhist marriage ceremonies, Aitken notes, are a relatively new tradition that often blends ceremonies from The Book of Common Prayer with Buddhist rituals. He ends his short essay on marriage with final reflections on how marriage and family form a little sangha.In “Death: A Zen Buddhist Perspective,” Aitken breaks new ground by noting how Buddhists face the fact of death and find solace in impermanence. He quotes the Japanese haiku poet, Isa Kobayashi (1763–1827), grieving at the loss of his baby daughter:The dewdrop world is the dewdrop world, and yet—and yet(p. 124). [End Page 213]Isa looks desperately for something to give him hope but only finds comfort in his grief. Aitken points out that within grief is emancipation and that bereavement can be a good teacher. He develops some reflections on a highly underdeveloped topic within Buddhism: grieving and the transformation of grief into solace.Aitken writes on political revolution and the matters of ethics. He addresses... (shrink)

In this volume of Leys Lectures, the third collection of Wayne Leys Memorial Lectures, six distinguished essayists demonstrate the relevance of ethics to contemporary concerns by constructively exploring major ethical issues deeply embedded in our society. The essays, written by noted scholars Tom Regan, Carol C. Gould, James Rachels, James P. Sterba, Louis P. Pojman, and David L. Norton, focus on issues of feminism, the exploitation of animals, economic injustice, racial prejudice, naive moral relativism, and the failure (...) of public education. _Tom Regan_ and _Louis P. Pojman_ both address the issue of animal rights. Regan directs his attention to an ethic-of-care feminism, which contends that the ideology of male superiority—not only to women but to all creatures—must be destroyed. By means of a "consistency argument," he extends ethic-of-care feminism to the treatment of animals, insisting that we must not permit to be done to animals "in the name of science" what we would not allow to be done to human beings. Pojman, on the other hand, addresses the question of animal rights through a critical analysis of seven theories of the moral status of animals, arguing that while animals have no natural "rights" since they are unable to enter into contracts, they do deserve to be treated kindly. In his view, much animal research could be abandoned without significant loss. What rethinking of democracy in terms of freedom and equality is required by economic justice? _Carol C. Gould_ offers an answer to this question by arguing that economic justice requires that workers control the production process as well as the distribution process. Such justice would provide the basis of "positive freedom" as self-development without ignoring the importance of the absence of constraints. Taking racial prejudice as his paradigm, _James Rachels_ explores the deeper meaning of prejudice and what equality of treatment involves. Noting the subtlety of prejudicial reasoning, he examines how stereotypes, unconscious bias, and the human tendency toward rationalization make it difficult even for people of good will to prevent prejudice from influencing their actions. _James P. Sterba_ invites the reader to consider a different and more general problem of how to persuade people to act for moral reasons. To accomplish this aim he shows morality to be a requirement of rationality and "the welfare liberal ideal" to be a fusion of the practical ends of five ideals—liberty, fairness, common good, androgyny, and equality. For _David L. Norton_, one of our most pressing problems is the failure of our educational system. The system fails to enable students to make wise "life-shaping" choices involving vocation, marriage, children, and friendship. In order to make good choices, human beings must live and work in an environment that provides experiences that authenticate "personal truths" indispensable to worthy living. These personal truths include direct acquaintance with vocational alternatives and participation in actual service to others. Collectively, these essays bring into sharp focus the urgent moral issues confronting our society and the need for ongoing discussion and examination of these issues in order to gain deeper understanding of and possible solutions to the problems they present. (shrink)

In 2010, Charles Scott gave a course at the Collegium Phaenomenologicum in Italy titled “Bordered Americans.” The course followed his concern with understanding philosophical thought given our concrete cultural dynamics today. The lectures addressed the question of the limits and delimitations of borders as dynamic transformative events, which occur in encroachments between distinct and ever moving and shifting cultural configurations and borders. Scott emphasized the possibilities of thinking in such spaces, and ultimately situated Continental American philosophy in such disclosure. (...) This essay is the fruit of long conversations with Scott about these issues; in it I aim to add a Latin American voice to his incisive analysis. (shrink)

Ideal for introductory ethics courses, The Moral Life: An Introductory Reader in Ethics and Literature, Fifth Edition, brings together an extensive and varied collection of ninety-one classical and contemporary readings on ethical theory and practice. Integrating literature with philosophy in an innovative way, this unique anthology uses literary works to enliven and make concrete the ethical theory or applied issues addressed. It also emphasizes the personal dimension of ethics, which is often ignored or minimized in ethics (...) anthologies. The readings are enhanced by chapter introductions, study questions, suggestions for further reading, and biographical sketches. The fifth edition adds ten new readings, eight of which appear in two new chapters: Feminist Ethics and the Ethics of Care and Global Economic Justice. An updated Companion Website at www.oup.com/us/pojman provides self-quizzes, essay questions, and helpful links for students and reading summaries, a test bank, and PowerPoint-based lecture slides for instructors. (shrink)

This papers explains the sexual pleasure view of sexual desire, and argues that the moral evaluation of sexual pleasure depends on the moral evaluation of the sexual activity on which the pleasure supervenes. Thus, ethical talk of sexual pleasure as such, regardless of the type of activity on which it supervenes is misguided. The essay also argues that the ethics of sexual desires also depends on the sexual activities that the desires seek, (...) but that the sexual desires and pleasures can help evaluate the character of the person with those desires. The essay concludes by using this Aristotelian view of pleasure as supervening on its activities to solve a dilemma that David Benatar once raised in sexual ethics. (shrink)

This is the first book in the Practical and Professional Ethics Series, sponsored by the Association for Practical and Professional Ethics. It is a reissue of a long-unavailable work by the English philosopher and educator Henry Sidgwick (1838-1900). The book, first published in 1898, collects nine essays, most of which represent addresses to members of two ethical societies that Sidgwick helped found in Cambridge and London in the 1880s. Sidgwick indicates that these societies aimed to allow academics, professionals, (...) and others to pursue joint efforts at reaching "some results of value for practical guidance and life." Sidgwick hoped that the members of these societies might discuss, for example, when public officials might be justified in lying or breaking promises, whether scientists could legitimately inflict suffering on animals for research purposes, or the problem of possible exceptions to common moral ideals that professionals advocate for their own group, along with a score of other problems in practical ethics. Throughout these essays, Sidgwick addresses such problems with the acuity, the genuine concern, and the patient rationale that he brought to all his writings. (shrink)

Neuroscientists now approach some of the deepest problems of the human condition - from illnesses and disorders such as Alzheimer's disease and schizophrenia, to the search for the nature of consciousness itself - in the belief that their science can say something useful about these processes and how to intervene in them. At the same time, by addressing the biological mechanisms involved in phenomena as varied as street violence, drug addiction and sexual orientation, the new science raises profound ethical, (...) legal, social and medical questions. Over many of these issues there is no clear consensus but rather, intense debate. Is memory a molecular process? Is schizophrenia a genetic disorder? What does the future hold for psychopharmacology? Can consciousness be computed and is artificial intelligence a real prospect? From Brains to Consciousness? brings together fourteen of the world's leading neuroscientists, psychologists, computer modellers and philosophers, in a series of chapters that offer fascinating and up-to-the-minute insight into the debates that are taking place in this exciting area of research. (shrink)

This collection consists of lectures given at Erasmus University in Rotterdam. They were delivered under the provisions of the Jan Tin- bergen Chair, ...