World Ethics: The New Agenda identifies different ways of thinking about ethics, and of thinking ethically about international and global relations. It also considers several theories of world ethics in the context of issues such as war and peace, world poverty, the environment and the United Nations. The discussion is grounded in an awareness of the post-9/11 world in which we live and offers a more detailed exploration of the idea of global citizenship and a global or cosmopolitan ethic.

This article surveys the recently established field of enquiry called 'development ethics' - that is, ethical enquiry into the normative basis of socio-economic development. This covers two levels of enquiry. First, it involves enquiry into the nature of human well-being and the social norms within which the conditions of well-being should be promoted, and includes consideration of both the means and the ends of development. Second, it involves the ethical basis of the wider global framework within which the development of (...) countries takes place. This covers both the normative basis of international relations and the global relations between individuals in different parts of the world as expressed in the idea of global responsibility. (shrink)

Global ethics is an emerging discipline which has not yet reached maturity. The main tasks before it to gain maturity are: first, to achieve a greater integration of various domains of enquiry all of which are concerned with global normative issues. At a general level this includes integrating global ethics with cosmopolitanism, global justice and human right discourse. At the level of areas of concern, there needs to be greater integration of various areas such as development, trade, environment and climate (...) change. And it must grapple with the question of diversity within universality: how far can diversity of practices be accommodated within a culturally sensitive universal framework? Second, there is the question of finding a shared normative framework with respect to the diverse worldviews that may lie behind this: what degree and kind of convergence/consensus are worth working for? Third, there is the task of creating the conditions for its own wider acceptance, which should include taking the idea of global citizenship seriously. (shrink)

This article presents global ethics as critical reflection on the nature, justification and application of a global ethic. Much of the article focuses on the nature of a global ethic as the content of global ethics, e.g. whether it is thick or thin, is about universal values or transnational responsibilities, is a set of values justified by a particular thinker, values widely shared or values universally accepted. Global ethics itself as a process is also examined. In the last part the (...) Earth Charter is examined as an example of a global ethic, and a case is made for regarding it, both in respect to its content and in respect to the senses in which it is and is not a global ethic, as an appropriate subject matter for global ethics. (shrink)

(2002). Against war as a response to terrorism. Philosophy & Geography: Vol. 5, No. 1, pp. 29-34.

Although this paper attends to some extent to the question whether the global economy promotes or impedes either justice or sustainability, its main focus is on the relationship between justice and sustainability. Whilst sustainability itself as a normative goal is about sustaining inter alia justice, justice itself requires intergenerationally the sustaining of the conditions of a good life for all. At the heart of this is a conception of justice as realising the basic rights of all–in contrast to a more (...) demanding distributive principle or a less demanding principle of not violating the liberty rights or other basic rights of others. Although Pogges analysis that the global economy causes harm by failing to realise basic rights is seen as a useful challenge to common libertarian assumptions, the acceptance of other positive correlative duties, following Shue, is advocated. Insofar as the global economy fails to realise basic justice, the question is how far can it realistically be changed? and this is a function partly of the moral attitudes of individuals at large. (shrink)

This article is premised on the assumption that in order for us adequately to protect our environment, significant adjustments need to be made to the ways we pursue and think about development – adjustments not merely to technologies but also to life-styles. In this respect the emphasis in much recent development literature on human development is to be welcomed as a useful corrective to definitions of development in terms of economic growth, though there is still a danger of anthropocentric assumptions. (...) It is argued that, given suitable interpretations or conceptions of development and environment, environmental care can be, and should be, integrated into authentic human development. Proposals for such conceptual alignment stem both from seeing the relevant community in which development qua desirable change is to take place as the biotic community, and from seeing development as desirable change in the total environment, both natural and artificial, regarded as a social field of significance. Such conceptual adjustments are a significant part, but of course only a part, of what needs to be done to bring public policy more into line with proper care for the environment. (shrink)

This article is premised on the assumption that in order for us adequately to protect our environment, significant adjustments need to be made to the ways we pursue and think about development - adjustments not merely to technologies but also to life-styles. In this respect the emphasis in much recent development literature on human development is to be welcomed as a useful corrective to definitions of development in terms of economic growth, though there is still a danger of anthropocentric assumptions. (...) It is argued that, given suitable interpretations or conceptions of development and environment, environmental care can be, and should be, integrated into authentic human development. Proposals for such conceptual alignment stem both from seeing the relevant community in which development qua desirable change is to take place as the biotic community, and from seeing development as desirable change in the total environment, both natural and artificial, regarded as a social field of significance. Such conceptual adjustments are a significant part, but of course only a part, of what needs to be done to bring public policy more into line with proper care for the environment. (shrink)

ABSTRACTAlliances range from alliances between individuals working to a common but specific goal, through organisations within countries and across borders to very broad alliances of commitment to...

This is in part a reflection on issues raised by David Cooper in his paper entitled ‘The Idea of Environment’ , a paper that I have an ambiguous attitude towards. On the one hand it has opened my eyes to a way of thinking about the environment, namely as a field of significance, but on the other hand it seems to be unfortunate in its tone of negative criticism of much of the thinking of deep environmentalists, and wrong in its (...) dismissal of the idea that the environment as a whole should be a field of significance. (shrink)

This volume comprises a multidisciplinary study of the work of the important Scottish philosopher, John Macmurray. Macmurray held university posts in London and Edinburgh and exercised a wide influence through his many writings and BBC radio broadcasts. More recently, his work has come to prominence through his acknowledged influence on British Prime Minister Tony Blair. The essays in this collection are from a range of international scholars in the humanities and social sciences. In addition to a biographical introduction, they cover (...) themes in philosophy, religion, political theory, psychology, and ethics. A comprehensive bibliography of Macmurray's publications is also included. (shrink)

This book uses the philosophy of Wittgenstein as a perspective from which to challenge the idea of a critical social theory, represented pre-eminently by Giddens, Habermas and Bhaskar.

This book argues that the institutions of law, and the structures of legal thought, are to be understood by reference to a moral ideal of freedom or independence from the power of others. The moral value and justificatory force of law are not contingent upon circumstance, but intrinsic to its character. Doctrinal legal arguments are shaped by rival conceptions of the conditions for realization of the idea of law. In making these claims, the author rejects the viewpoint of much contemporary (...) legal theory, and seeks to move jurisprudence closer to an older tradition of philosophical reflection upon law, exemplified by Hobbes and Kant. Modern analytical jurisprudence has tended to view these older philosophies as confused precisely in so far as they equate an understanding of law's nature with a revelation of its moral basis. According to most contemporary legal theorists, the understanding and analysis of existing institutions is quite distinct from any enterprise of moral reflection, but the relationship between ideals and practices is much more intimate than this approach would suggest. Some institutions can be properly understood only when they are viewed as imperfect attempts to realize moral or political ideals; and some ideals can be conceived only by reference to their expression in institutions. (shrink)

The word 'athletics' is derived from the Greek verb 'to struggle for a prize'. After reading this book, no one will see the Olympics as a graceful display of Greek beauty again, but as war by other means. Nigel Spivey paints a portrait of the Greek Olympics as they really were - fierce contests between bitter rivals, in which victors won kudos and rewards, and losers faced scorn and even assault. Victory was almost worth dying for, and a number (...) of athletes did just that. Many more resorted to cheating and bribery. Contested always bitterly and often bloodily, the ancient Olympics were not an idealistic celebration of unity, but a clash of military powers in an arena not far removed from the battlefield. (shrink)

I Am Dynamite ignites an alternative theory of the self and will, wrapped up in a combustible assault upon scholarly convention. Asking why the real effort of constructing and living within an identity is so often overlooked, it examines the subjective experience of existing in the world, with the power to define and transform oneself. Considering the trials and triumphs of five very different modern subjects--Primo Levi, Ben Glaser, Stanley Spencer, Rachel Silberstein and Friedrich Nietzsche--Nigel Rapport asks: can consciousness (...) of being a self in the world enable control over one's life within it? Calling for a renewed appreciation of the extraordinary within us all, this richly inventive work seeks to restore knowledge to its essential practical and moral aims--aiding and informing the lives we actually live. (shrink)

__‘Philosophy: The Basics deservedly remains the most recommended introduction to philosophy on the market. Warburton is patient, accurate and, above all, clear. There is no better short introduction to philosophy.’_ - Stephen Law, author of The Philosophy Gym_ _Philosophy: The Basics_ gently eases the reader into the world of philosophy. Each chapter considers a key area of philosophy, explaining and exploring the basic ideas and themes including: Can you prove God exists? How do we know right from wrong? What are (...) the limits of free speech? Do you know how science works? Is your mind different from your body? Can you define art? How should we treat non-human animals? For the fifth edition of this best-selling book, Nigel Warburton has added an entirely new chapter on animals, revised others and brought the further reading sections up to date. If you’ve ever asked ‘what is philosophy?’, or wondered whether the world is really the way you think it is, this is the book for you. (shrink)

This book argues for the importance of cosmopolitanism as a theory of human being, as a methodology for social science, and as a moral and political program.

This is a critical survey of writing on the philosophy of photography.

Cognitive science has always included multiple methodologies and theoretical commitments. The philosophy of cognitive science should embrace, or at least acknowledge, this diversity. Bechtel’s (2009a) proposed philosophy of cognitive science, however, applies only to representationalist and mechanist cognitive science, ignoring the substantial minority of dynamically oriented cognitive scientists. As an example of nonrepresentational, dynamical cognitive science, we describe strong anticipation as a model for circadian systems (Stepp & Turvey, 2009). We then propose a philosophy of science appropriate to nonrepresentational, dynamical (...) cognitive science. (shrink)

Philosopher's zombies are hypothetical beings behaviorally, functionally, and perhaps even physically indistinguishable from normal humans, but who lack our consciousness. Many people seem to be convinced that such zombies are a real conceptual possibility, and that this bare possibility entails that understanding human consciousness must remain forever beyond the reach of science. However, the conceptual entailments of zombiehood have not been sufficiently examined. This brief article shows that any way of understanding the behavior of zombies that does in fact support (...) the suggested entailment, leads to contradictions and absurdities. Zombies are _not_ conceptually possible. (shrink)

If an artist sends a live peacock to an exhibition, is it art? 'What is art?' is a question many of us want answered but are too afraid to ask. It is the very question that Nigel Warburton demystifies in this brilliant and accessible little book. With the help of varied illustrations and photographs, from Cézanne and Francis Bacon to Andy Warhol and Damien Hirst, best-selling author Warburton brings a philosopher's eye to art in a refreshing jargon-free style. With (...) customary clarity, he explains art theories, that are much discussed but little understood, by thinkers such as Clive Bell, R.G Collingwood and Wittgenstein. He illuminates other perplexing problems in art, such as the artist's intention, representation and emotion. Drawing on photographs of Cindy Sherman and Tiananmen Square, Warburton shows that, if we are ever to answer the art question, we must consider each work of art on its own terms. A stimulating and handy guide through the art maze, The Art Question is essential reading for anyone interested in art, philosophy or those who simply like looking at and thinking about pictures. (shrink)

What is the fruit of a searching dialogue between faith and reason? This book collects theological and philosophical perspectives on the richness of the faith-reason dialogue, including examples from literature, continental and analytic philosophy, worship and liturgy, and radical approaches to issues of racism and prejudice. The authors strongly resist the temptations to either disregard the faith-reason dialogue or take it for granted. Through their explorations and reflections they open up new vistas and horizons on a topic more necessary than (...) ever. (shrink)

Nearly forty years after his death, social philosopher Frantz Fanon remains a towering intellectual figure. Born in Guadeloupe and trained as a psychologist in France, Fanon rejected his French citizenship to join the Algerian liberation movement in the 1950s. A brilliant scholar who developed the theory that some neuroses are socially generated, Fanon's revolutionary works—The Wretched of the Earth, Toward the African Revolution, and Black Skin, White Masks—spurred an African intellectual awakening. The rebirth of Fanonism today in universities and the (...) English-speaking world is a testament to his relevance. Edited by distinguished African-studies professor Nigel C. Gibson, Rethinking Fanon opens with an authoritative biography which corrects fallacious assertions about Fanon's life, situating him in Marxism, Negritude, Pan-Africanism, and the historical context of postwar decolonization, specifically the Algerian revolution. Section one is highlighted by extended discussions of Marx, Fanon's theories on sophisticated forms of cultural racism, and "true liberation." The next section examines Fanon's humanist philosophy, his philosophical and geographical journeys, and his attitude toward the necessity of revolution. Also included is Homi Bhabha's well-known essay "Remembering Fanon," which contemplates the seeming rejection of Fanon in Britain in the 1970s, in contrast to his major following in America and the influence of Fanon on South African writer Steven Biko. Henry Louis Gates Jr. and Edward Said discuss the importance of the 1980s' and 1990s' cultural and literary debates on Fanon. Gates notes that Fanon has been reinstated -not as a global theorist of "third world" revolution, but instead as a critic of English writers and British romanticists. Benita Parry reexamines African nationalism and liberation, and sheds new light on Fanon's questions of identity and agency. This excellent collection reflects the continuing impact of Fanon's thought on African-American and African studies, feminism, postcolonialism, and cultural studies. (shrink)