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This book explores the religious, educational, and social practice of a Muslim congregation and the moral world it generated within a mosque in UK. The life of the mosque is described through religious practice, communal activities and informal encounters and the history and ideas that shaped the moral world and thinking of the Indo-Guyanese who built it. Marked by a double diaspora experience with its implication of loss and re-imagining, the congregation’s conception of living a Muslim life is embodied in both ritual and in styles of comportment and socializing while religious concerns are voiced in sermons, in religious classes and in responses to everyday situations. Links are made between anthropology and developmental and psychoanalytic understandings of embodied experience and the emergence of ethical capacity. This account contributes to the literature on Muslim communities in Europe and ‘ordinary ethics.’ As such, the book will be of interest to sociologists and anthropologists, to those involved in religious and psycho-social studies, and to clinicians working with Muslim communities.
Why should we avoid doing moral wrong? The inability of philosophy to answer this question in a compelling manner—along with the moral skepticism and ethical confusion that ensue—result, Stephen Darwall argues, from our failure to appreciate the essentially interpersonal character of moral obligation. After showing how attempts to vindicate morality have tended to change the subject—falling back on non-moral values or practical, first-person considerations—Darwall elaborates the interpersonal nature of moral obligations: their inherent link to our responsibilities to one another as members of the moral community. As Darwall defines it, the concept of moral obligation has an irreducibly second-person aspect; it presupposes our authority to make claims and demands on one another. And so too do many other central notions, including those of rights, the dignity of and respect for persons, and the very concept of person itself. The result is nothing less than a fundamental reorientation of moral theory that enables it at last to account for morality’s supreme authority—an account that Darwall carries from the realm of theory to the practical world of second-person attitudes, emotions, and actions.
This book provides a complete and convincing account of what rights we do and do not have, who has them, and why. Presenting the foundations of a liberal, individualistic theory of rights, Lomasky explains the place of rights within the overall structure of morality, arguing for the moral importance of individual commitments to and pursuit of "projects." After developing his theory of basic rights, Lomasky demonstrates its implications for a variety of problems and issues, including property rights, the rights of children, and the status of the unborn, defective persons, animals, and even the dead. Arguing for a fundamental reshaping of philosophical ethics, Lomasky develops a credible alternative to currently fashionable views.
The question of responsibility plays a critical role not only in our attempts to resolve social and political problems, but in our very conceptions of what those problems are. Who, for example, is to blame for apartheid in South Africa? Is the South African government responsible? What about multinational corporations that do business there? Will uncovering the "true facts of the matter" lead us to the right answer? In an argument both compelling and provocative, Marion Smiley demonstrates how attributions of blame—far from being based on an objective process of factual discovery—are instead judgments that we ourselves make on the basis of our own political and social points of view. She argues that our conception of responsibility is a singularly modern one that locates the source of blameworthiness in an individual's free will. After exploring the flaws inherent in this conception, she shows how our judgments of blame evolve out of our configuration of social roles, our conception of communal boundaries, and the distribution of power upon which both are based. The great strength of Smiley's study lies in the way in which it brings together both rigorous philosophical analysis and an appreciation of the dynamics of social and political practice. By developing a pragmatic conception of moral responsibility, this work illustrates both how moral philosophy can enhance our understanding of social and political practices and why reflection on these practices is necessary to the reconstruction of our moral concepts.
New technologies from artificial intelligence to drones, and biomedical enhancement make the future of the human family increasingly hard to predict and protect. This book explores how the philosophical tradition of virtue ethics can help us to cultivate the moral wisdom we need to live wisely and well with emerging technologies.
Building the Moral Community: Radical Naturalism and Emergence demonstrates how very simple models of moral engagements based on natural, incomplete, value-laden frames of the world can lead to general moral progress for the human community. All moral behavior affects more than one person, which means that the moral community is more than the sum of the individuals included in it. David W. Chambers argues that there is no ethically detached and superior position from which to operate, and that such claims are focused on ethics, not on acting morally. Therefore, he cautions against mistaking theories of ethics composed on statements about what is good and right for actual moral behavior that moves broadly and inevitably toward a better world. This book explores naturalistic ethics, offering a modified classical analytic philosophy exploration of morality that is consistent with emerging thinking in psychology, neurobiology, game theory, and self-adjusting systems.
Suffering is an unavoidable reality in health care. Not only are patients and families suffering but also the clinicians who care for them. Commonly the suffering experienced by clinicians is moral in nature, in part a reflection of the increasing complexity of health care, their roles within it, and the expanding range of available interventions. Moral suffering is the anguish that occurs when the burdens of treatment appear to outweigh the benefits; scarce human and material resources must be allocated; informed consent is incomplete or inadequate; or there are disagreements about goals of treatment among patients, families or clinicians. Each is a source of moral adversity that challenges clinicians' integrity: the inner harmony that arises when their essential values and commitments are aligned with their choices and actions. If moral suffering is unrelieved it can lead to disengagement, burnout, and undermine the quality of clinical care. The most studied response to moral adversity is moral distress. The sources and sequelae of moral distress, one type of moral suffering, have been documented among clinicians across specialties. It is vital to shift the focus to solutions and to expanded individual and system strategies that mitigate the detrimental effects of moral suffering. Moral resilience, the capacity of an individual to restore or sustain integrity in response to moral adversity, offers a path forward. It encompasses capacities aimed at developing self-regulation and self-awareness, buoyancy, moral efficacy, self-stewardship and ultimately personal and relational integrity. Clinicians and healthcare organizations must work together to transform moral suffering by cultivating the individual capacities for moral resilience and designing a new architecture to support ethical practice. Used worldwide for scalable and sustainable change, the Conscious Full Spectrum approach, offers a method to solve problems to support integrity, shift patterns that undermine moral resilience and ethical practice, and source the inner potential of clinicians and leaders to produce meaningful and sustainable results that benefit all.
This book explores the central questions and themes lying at the heart of a vibrant area of philosophical inquiry. Aligning core issues in psychiatry with traditional philosophical areas, it presents a focused overview of the historical and contemporary problems dominating the philosophy of psychiatry. Beginning with an introduction to philosophy of psychiatry, the book addresses what psychiatry is and distinguishes it from other areas of medical practice, other health care professions and psychology. With each section of the companion corresponding to a philosophical subject, contributors systematically cover relevant topics in philosophy of mind, philosophy of science, ethics, social and political philosophy, metaphysics, epistemology, phenomenology, and philosophy of medicine. Looking ahead to new research directions, chapters address recent issues including the metaphysics of mental disorders, gender and race in psychiatry and psychiatric ethics. Featuring discussion questions, suggestions for further reading and an annotated bibliography, The Bloomsbury Companion to Philosophy of Psychiatry is an accessible survey of the debates and developments in the field suitable for undergraduates in philosophy and professional philosophers new to philosophy of psychiatry.
"This collection reveals the presence and power of religious belief and practice in public life after the demise of Soviet socialism. Based on recent research and interdisciplinary methodologies, Religion, Morality, and Community in Post-Soviet Societies examines how religious organizations and individuals engage the changing and troubled environment in which they live, which presents expanded civil freedom but much everyday uncertainty, unhappiness, injustice, and suffering"--Page [4] of cover.
Whether or not wrongdoers show remorse and how they show remorse are matters that attract great interest both in law and in popular culture. In capital trials in the United States, it can be a question of life or death whether a jury believes that a wrongdoer showed remorse. And in wrongdoings that capture the popular imagination, public attention focuses not only on the act but on whether the perpetrator feels remorse for what they did. But who decides when remorse should be shown or not shown and whether it is genuine or not genuine? In contrast to previous academic studies on the subject, the primary focus of this work is not on whether the wrongdoer meets these expectations over how and when remorse should be shown but on how the community reacts when these expectations are met or not met. Using examples drawn from Canada, the United States, and South Africa, the author demonstrates that the showing of remorse is a site of negotiation and contention between groups who differ about when it is to be expressed and how it is to be expressed. The book illustrates these points by looking at cases about which there was conflict over whether the wrongdoer should show remorse or whether the feelings that were shown were sincere. Building on the earlier analysis, the author shows that the process of deciding when and how remorse should be expressed contributes to the moral ordering of society as a whole. This book will be of interest to those in the fields of sociology, law, law and society, and criminology.