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Philosophers have long been interested in love and its general role in morality. This volume focuses on and explores the complex relation between love and justice as it appears within loving relationships, between lovers and their wider social context, and the broader political realm. Special attention is paid to the ensuing challenge of understanding and respecting the lovers’ personal autonomy in all three contexts. Accordingly, the essays in this volume are divided into three thematic sections. Section I aims at shedding further light on conceptual and practical issues concerning the compatibility or incompatibility of love and justice within relationships of love. For example, are loving relations inherently unjust? Might love require justice? Or do love and justice belong to distinct moral domains? The essays in Section II consider the relation between the lovers on the one hand and their broader societal environment on the other. Specifically, how exactly are love and impartiality related? Are they compatible or not? Is it unjust to favor one’s beloved? Finally, Section III looks at the political dimensions of love and justice. How, for instance, do various accounts of love inform how we are to relate to our fellow citizens? If love is taken to play an important role in fostering or hindering the development of personal autonomy, what are the political implications that need to be addressed, and how? In addressing these questions, this book engenders a better understanding both of conceptual and practical issues regarding the relation between love, justice, and autonomy as well as their broader societal and political implications. It will be of interest to advanced students and scholars working on the philosophy of love from ethical, political, and psychological angles.
This book tells the stories of notable historical figures who, by resisting patriarchal laws condemning adultery, gay and lesbian sex, and sex across the boundaries of religion and race, brought about lasting social and political change. Constitutional scholar David A. J. Richards investigates the lives of leading transgressive artists, social critics, and activists including George Eliot, Benjamin Britten, Christopher Isherwood, Bayard Rustin, James Baldwin, Eleanor Roosevelt, and Margaret Mead. Richards shows how ethical empowerment, motivated by love, allowed these figures to resist the injustices of anti-Semitism, racism, sexism, and homophobia, leading to the constitutional condemnation of these political evils in the United States, Britain, and beyond. Love and law thus grow together, and this book shows how and why. Drawing from developmental psychology (including studies of trauma), political theory, the history of social movements, literature, biography, and law, this book will be a thought-provoking tool for anyone interested in civil rights.
?Love Is Justice? by Eric Robert Morse is a long essay dedicated to revealing useful truths about love. It is divided into six sections by light-hearted quotes from children that give the reader a taste of the more complex material in each segment. The first part introduces the topic, reviewing our culture?s various notions of love and suggesting one more: justice. Morse uses the second section to show how this new conception can explain the several different types of love we see throughout the world. Here, he also proves how the new conception can elevate and progress mankind as a whole. But, as explained in the third section, it is not easy to find this ?true justification?. Morse discusses the difficulties in doing so and proceeds to examine an alternative in ?false justification? that we humans have discovered and employed in most of our modern relationships. The fourth section illustrates how the alternative is harmful and leads participants downward. In the fifth section, Morse makes it clear that this downward motion is not limited to only the most extreme cases, but all cases of false justification because this artificial love is based in the physical, which, as the theorist explains, is a condition unfavorable to relationships of all kinds. To attain true love, two must elevate their aims beyond the physical. The final section gives us examples of how this can be done and uses the new conception to confirm long standing ideas about love such as Platonic Love, ?love at first sight?, and ?soul mates?. Few attempts at grasping love have been as thorough and practical as Morse?s. ?Love Is Justice? has been praised as an elegant proof of a truly beautiful idea and aims to found a new standard for interpersonal relationships, romantic or otherwise.
How can we achieve and sustain a "decent" liberal society, one that aspires to justice and equal opportunity for all and inspires individuals to sacrifice for the common good? In this book, a continuation of her explorations of emotions and the nature of social justice, Martha Nussbaum makes the case for love. Amid the fears, resentments, and competitive concerns that are endemic even to good societies, public emotions rooted in love—in intense attachments to things outside our control—can foster commitment to shared goals and keep at bay the forces of disgust and envy. Great democratic leaders, including Abraham Lincoln, Mohandas Gandhi, and Martin Luther King Jr., have understood the importance of cultivating emotions. But people attached to liberalism sometimes assume that a theory of public sentiments would run afoul of commitments to freedom and autonomy. Calling into question this perspective, Nussbaum investigates historical proposals for a public "civil religion" or "religion of humanity" by Jean-Jacques Rousseau, Auguste Comte, John Stuart Mill, and Rabindranath Tagore. She offers an account of how a decent society can use resources inherent in human psychology, while limiting the damage done by the darker side of our personalities. And finally she explores the cultivation of emotions that support justice in examples drawn from literature, song, political rhetoric, festivals, memorials, and even the design of public parks. "Love is what gives respect for humanity its life," Nussbaum writes, "making it more than a shell." Political Emotionsis a challenging and ambitious contribution to political philosophy.
Speaking with understanding and force, Tillich offers a basic analysis of love, power, justice, and all concepts fundamental in the mutual relations of people, of social groups, and of humankind to God. His concern is to penetrate to the essential, or ontological foundation of the meaning of each of these words.
Preliminary Material -- The Relational Free Will Defense -- The Axiom of Libertarian Love -- True Love: Is Freedom from the Heart Indubitable or Dubious? -- The Moral Imperative Argument: Does “Ought” Imply “Can”? -- The Grievous Resistance Argument: Does Divine Grief Imply Human Autonomy? -- The Relational Vision Argument: Can One Guarantee Another's Love? -- Five Models of Divine Action in Human Love -- Heart Reformation and the Bible -- The Problems of Evil Revisited -- What a Difference One Word Makes -- Bibliography -- Index.
The Oxford Handbook of the Philosophy of Love offers a wide array of original essays from leading philosophers on the nature and value of love.
This book explores the relation between agape (or Christian charity) and social justice. Timothy Jackson defines agape as the central virtue in Christian ethical thought and action and applies his insights to three concrete issues: political violence, forgiveness, and abortion. Taking his primary cue from the New Testament while drawing extensively from contemporary theology and philosophy, Jackson identifies three features of Christian charity: unconditional commitment to the good of others, equal regard for others' well-being, and passionate service open to self-sacrifice for the sake of others. Charity, prescribed by Jesus for his disciples and named by Saint Paul as the "greatest" theological virtue, is contrasted with various accounts of justice. Jackson argues that agape is not trumped by justice or other goods. Rather, agape precedes justice: without the work of love, society would not produce persons capable of merit, demerit, and contract, the elements of most modern conceptions of justice. Jackson then considers the implications of his ideas for several questions: the nature of God, the relation between Christian love and political violence, the place of forgiveness, and the morality of abortion. Arguing that agapic love is to be construed as a gift of grace as well as a divine commandment, Jackson concludes that love is the "eternal life" that makes temporal existence possible and thus the "first" Christian virtue. Though foremost a contribution to Christian ethics, Jackson's arguments and the issues he takes up will find a broader readership.