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A detailed treatment of ethics, preparing students for the methods of study expected in higher education. Covering the major western theories and their religious connections, as well as a series of pertinent contemporary ethical issues. This second edition has been substantially updated to provide comprehensive coverage of the Religious Ethics requirements of all major awarding bodies.
Francis Herbert Bradley OM (30 January 1846 - 18 September 1924) was a British idealist philosopher. His most important work was Appearance and Reality (1893).Bradley was born at Clapham, Surrey, England (now part of the Greater London area). He was the child of Charles Bradley, an evangelical preacher, and Emma Linton, Charles's second wife. A. C. Bradley was his brother. Educated at Cheltenham College and Marlborough College, he read, as a teenager, some of Immanuel Kant's Critique of Pure Reason. In 1865, he entered the University College, Oxford. In 1870, he was elected to a fellowship at Oxford's Merton College where he remained until his death in 1924. Bradley is buried in Holywell Cemetery in Oxford. During his life, Bradley was a respected philosopher and was granted honorary degrees many times. He was the first British philosopher to be awarded the Order of Merit. His fellowship at Merton College did not carry any teaching assignments and thus he was free to continue to write. He was famous for his non-pluralistic approach to philosophy. His outlook saw a monistic unity, transcending divisions between logic, metaphysics and ethics. Consistently, his own view combined monism with absolute idealism. Although Bradley did not think of himself as a Hegelian philosopher, his own unique brand of philosophy was inspired by, and contained elements of, Georg Wilhelm Friedrich Hegel's dialectical method.
The late twentieth and early twenty-first centuries have seen a renaissance in the study of virtue -- a topic that has prevailed in philosophical work since the time of Aristotle. Several major developments have conspired to mark this new age. Foremost among them, some argue, is the birth of virtue ethics, an approach to ethics that focuses on virtue in place of consequentialism (the view that normative properties depend only on consequences) or deontology (the study of what we have a moral duty to do). The emergence of new virtue theories also marks this new wave of work on virtue. Put simply, these are theories about what virtue is, and they include Kantian and utilitarian virtue theories. Concurrently, virtue ethics is being applied to other fields where it hasn't been used before, including bioethics and education. In addition to these developments, the study of virtue in epistemological theories has become increasingly widespread to the point that it has spawned a subfield known as 'virtue epistemology.' This volume therefore provides a representative overview of philosophical work on virtue. It is divided into seven parts: conceptualizations of virtue, historical and religious accounts, contemporary virtue ethics and theories of virtue, central concepts and issues, critical examinations, applied virtue ethics, and virtue epistemology. Forty-two chapters by distinguished scholars offer insights and directions for further research. In addition to philosophy, authors also deal with virtues in non-western philosophical traditions, religion, and psychological perspectives on virtue.
Social and ethical questions become ever more urgent while the creedal religions speak in increasingly diverse voices. The Ethical Culture movement, founded in 1876, was early in recognizing that this would occur, and its creation made available a membership society organized for people who felt it important to adopt a moral and spiritual identification that necessitated commitment to ethical knowledge and practice. This book speaks for itself. It describes the Ethical Movement as viewed by a member of its Board of Leaders who also served as Professor of Philosophy at Columbia University. The fact that the author was a son-in-law of Dr. Felix Adler gave him a privileged position from which to prepare this personal, yet scholarly, study. While this book is not an official publication of the Ethical Culture movement, it throws light upon its origin and development and should be of special interest to those who may find in Ethical Culture an answer to their moral and spiritual quest. -Sidney H. Scheuer
A polemic from 1876, by Idealist philosopher F. H. Bradley (1846-1924), against the dominant ethical theories of his time.
This volume is a collection of chapters all contributed by individuals who have presented their ideas at conferences and who take moderate stands with the use of animals in research. Specifically the chapters bear of the issues of: notions of the moral standings of animals, history of the methods of argumentation, knowledge of the animal mind, nature and value of regulatory structures, how respect for animals can be converted from theory to action in the laboratory. The chapters have been tempered by open discussion with individuals with different opinions and not audiences of true believers. It is the hope of all, that careful consideration of the positions in these chapters will leave reader with a deepened understanding--not necessarily a hardened position.