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In Amoral Communities, Mila Dragojević examines how conditions conducive to atrocities against civilians are created during wartime in some communities. She identifies the exclusion of moderates and the production of borders as the main processes. In these places, political and ethnic identities become linked and targeted violence against civilians becomes both tolerated and justified by the respective authorities as a necessary sacrifice for a greater political goal. Dragojević augments the literature on genocide and civil wars by demonstrating how violence can be used as a political strategy, and how communities, as well as individuals, remember episodes of violence against civilians. The communities on which she focuses are Croatia in the 1990s and Uganda and Guatemala in the 1980s. In each case Dragojević considers how people who have lived peacefully as neighbors for many years are suddenly transformed into enemies, yet intracommunal violence is not ubiquitous throughout the conflict zone; rather, it is specific to particular regions or villages within those zones. Reporting on the varying wartime experiences of individuals, she adds depth, emotion, and objectivity to the historical and socioeconomic conditions that shaped each conflict. Furthermore, as Amoral Communities describes, the exclusion of moderates and the production of borders limit individuals' freedom to express their views, work to prevent the possible defection of members of an in-group, and facilitate identification of individuals who are purportedly a threat. Even before mass killings begin, Dragojević finds, these and similar changes will have transformed particular villages or regions into amoral communities, places where the definition of crime changes and violence is justified as a form of self-defense by perpetrators.
In Amoral Communities, Mila Dragojević examines how conditions conducive to atrocities against civilians are created during wartime in some communities. She identifies the exclusion of moderates and the production of borders as the main processes. In these places, political and ethnic identities become linked and targeted violence against civilians becomes both tolerated and justified by the respective authorities as a necessary sacrifice for a greater political goal. Dragojević augments the literature on genocide and civil wars by demonstrating how violence can be used as a political strategy, and how communities, as well as individuals, remember episodes of violence against civilians. The communities on which she focuses are Croatia in the 1990s and Uganda and Guatemala in the 1980s. In each case Dragojević considers how people who have lived peacefully as neighbors for many years are suddenly transformed into enemies, yet intracommunal violence is not ubiquitous throughout the conflict zone; rather, it is specific to particular regions or villages within those zones. Reporting on the varying wartime experiences of individuals, she adds depth, emotion, and objectivity to the historical and socioeconomic conditions that shaped each conflict. Furthermore, as Amoral Communities describes, the exclusion of moderates and the production of borders limit individuals' freedom to express their views, work to prevent the possible defection of members of an in-group, and facilitate identification of individuals who are purportedly a threat. Even before mass killings begin, Dragojević finds, these and similar changes will have transformed particular villages or regions into amoral communities, places where the definition of crime changes and violence is justified as a form of self-defense by perpetrators.
Are humans at their core seekers of their own pleasure or cooperative members of society? Paradoxically, they are both. Pleasure-seeking can take place only within the context of what works within a defined community, and central to any community are the evolved codes and principles guiding appropriate behavior, or morality. The complex interaction of morality and self-interest is at the heart of Geoffrey M. Hodgson’s approach to evolutionary economics, which is designed to bring about a better understanding of human behavior. In From Pleasure Machines to Moral Communities, Hodgson casts a critical eye on neoclassical individualism, its foundations and flaws, and turns to recent insights from research on the evolutionary bases of human behavior. He focuses his attention on the evolution of morality, its meaning, why it came about, and how it influences human attitudes and behavior. This more nuanced understanding sets the stage for a fascinating investigation of its implications on a range of pressing issues drawn from diverse environments, including the business world and crucial policy realms like health care and ecology. This book provides a valuable complement to Hodgson’s earlier work with Thorbjørn Knudsen on evolutionary economics in Darwin’s Conjecture, extending the evolutionary outlook to include moral and policy-related issues.
Investigations of specific moral dysfunctions or deficits that shed light on the capacities required for moral agency. Psychopathy has been the subject of investigations in both philosophy and psychiatry and yet the conceptual issues remain largely unresolved. This volume approaches psychopathy by considering the question of what psychopaths lack. The contributors investigate specific moral dysfunctions or deficits, shedding light on the capacities people need to be moral by examining cases of real people who seem to lack those capacities. The volume proceeds from the basic assumption that psychopathy is not characterized by a single deficit—for example, the lack of empathy, as some philosophers have proposed—but by a range of them. Thus contributors address specific deficits that include impairments in rationality, language, fellow-feeling, volition, evaluation, and sympathy. They also consider such issues in moral psychology as moral motivation, moral emotions, and moral character; and they examine social aspects of psychopathic behavior, including ascriptions of moral responsibility, justification of moral blame, and social and legal responses to people perceived to be dangerous. As this volume demonstrates, philosophers will be better equipped to determine what they mean by “the moral point of view” when they connect debates in moral philosophy to the psychiatric notion of psychopathy, which provides some guidance on what humans need in order be able to feel the normative pull of morality. And the empirical work done by psychiatrists and researchers in psychopathy can benefit from the conceptual clarifications offered by philosophy. Contributors Gwen Adshead, Piers Benn, John Deigh, Alan Felthous, Kerrin Jacobs, Heidi Maibom, Eric Matthews, Henning Sass, Thomas Schramme, Susie Scott, David Shoemaker, Walter Sinnott-Armstrong, Matthew Talbert
The enduring assumption that human behaviour is governed by innate morality and reason is at odds with the persistence of human deprivation, injustice, brutality, inequality and conflict. This book offers a fresh look at human nature and universal security by proposing a new general theory of human nature, "emotional amoral egoism", and a specific theory of human motivation that draw on a wide range of philosophical, psychological and evolutionary approaches as well as neuroscientific research. It argues that human behaviour is governed primarily by emotional self-interest and that the human mind is a predisposed tabula rasa. The author argues that most human beings are innately neither moral nor immoral but rather amoral. Circumstances will determine the survival value of humankind's moral compass. This insight has profound implications for the re-ordering of governance mechanisms at all levels with a strong emphasis on the role of society and the global system. This book is essential reading for anyone interested in the substrates of human nature and its universal security implications in relation to identity, conflict, ethnocentrism, xenophobia, morality and global governance.
What makes us who we are? Are we born good or evil? Do we have free will? What drives our behaviour and why? Can technology change what it means to be human? In this thoroughly revised second edition of Emotional Amoral Egoism, Professor Nayef Al-Rodhan demonstrates the impact of our innate predispositions on key issues, from conflict, inequality and transcultural understanding to Big Data, fake news and the social contract. However, it is the societies we live in and their governance structures that largely determine how we act on our innate predispositions. Consequently, Al-Rodhan proposes a new and sustainable good governance paradigm, which must reconcile the ever-present tension between the three attributes of human nature (‘Emotional Amoral Egoism’) and the nine critical needs of human dignity. This book is a perfect resource for enlightened readers, academics and policy makers interested in how our innate instincts and tendencies shape the world we live in, and how the interplay between neurophilosophy and policy can be harnessed for pragmatic and sustainable peace, security and prosperity solutions for all, at all times and under all circumstances.
Focusing on understanding business offenders through an exploration of workplace deviance and crime, this book closely examines a number of illustrative contemporary case studies and underpins the analysis of original comparative fieldwork, with an interdisciplinary approach, which informs, develops, and augments the existing literature on white-collar criminology. The book contends, inter alia, that the traditional centrality of the individual actor within narratives of white-collar offending has receded somewhat in recent years despite being a founding artifact within its late twentieth- century discourse, and that therefore a detailed reassessment is overdue.
What makes us who we are? Are we born good or evil? Do we have free will? What drives our behaviour and why? Can technology change what it means to be human? In this thoroughly revised second edition of Emotional Amoral Egoism, Professor Nayef Al-Rodhan demonstrates the impact of our innate predispositions on key issues, from conflict, inequality and transcultural understanding to Big Data, fake news and the social contract. However, it is the societies we live in and their governance structures that largely determine how we act on our innate predispositions. Consequently, Al-Rodhan proposes a new and sustainable good governance paradigm, which must reconcile the ever-present tension between the three attributes of human nature (‘Emotional Amoral Egoism’) and the nine critical needs of human dignity. This book is a perfect resource for enlightened readers, academics and policy makers interested in how our innate instincts and tendencies shape the world we live in, and how the interplay between neurophilosophy and policy can be harnessed for pragmatic and sustainable peace, security and prosperity solutions for all, at all times and under all circumstances.
In What Money Can't Buy, renowned political philosopher Michael J. Sandel rethinks the role that markets and money should play in our society. Should we pay children to read books or to get good grades? Should we put a price on human life to decide how much pollution to allow? Is it ethical to pay people to test risky new drugs or to donate their organs? What about hiring mercenaries to fight our wars, outsourcing inmates to for-profit prisons, auctioning admission to elite universities, or selling citizenship to immigrants willing to pay? In his New York Times bestseller What Money Can't Buy, Michael J. Sandel takes up one of the biggest ethical questions of our time: Isn't there something wrong with a world in which everything is for sale? If so, how can we prevent market values from reaching into spheres of life where they don't belong? What are the moral limits of markets? Over recent decades, market values have crowded out nonmarket norms in almost every aspect of life. Without quite realizing it, Sandel argues, we have drifted from having a market economy to being a market society. In Justice, an international bestseller, Sandel showed himself to be a master at illuminating, with clarity and verve, the hard moral questions we confront in our everyday lives. Now, in What Money Can't Buy, he provokes a debate that's been missing in our market-driven age: What is the proper role of markets in a democratic society, and how can we protect the moral and civic goods that markets do not honor and money cannot buy?
In recent years, the social responsibilities of psychology and psychologists have become a source of considerable controversy. Amoral Thoughts About Morality seeks to clarify the issues in dispute by analyzing the relationships between scientific facts and moral principles and the implications of these interactions for psychologists in a democratic society. The analysis brings to the surface underlying ethical, legal, and scientific problems that are too easily ignored. While the purpose of this book has not changed with this second edition, there are two important additions. One is the updati.