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A brief foray into a moral thicket, exploring why we should protect nature despite tsunamis, malaria, bird flu, cancer, killer asteroids, and tofu. Most of us think that in order to be environmentalists, we have to love nature. Essentially, we should be tree huggers—embracing majestic redwoods, mighty oaks, graceful birches, etc. We ought to eat granola, drive hybrids, cook tofu, and write our appointments in Sierra Club calendars. Nature's splendor, in other words, justifies our protection of it. But, asks Benjamin Hale in this provocative book, what about tsunamis, earthquakes, cancer, bird flu, killer asteroids? They are nature, too. For years, environmentalists have insisted that nature is fundamentally good. In The Wild and the Wicked, Benjamin Hale adopts the opposite position—that much of the time nature can be bad—in order to show that even if nature is cruel, we still need to be environmentally conscientious. Hale argues that environmentalists needn't feel compelled to defend the value of nature, or even to adopt the attitudes of tree-hugging nature lovers. We can acknowledge nature's indifference and periodic hostility. Deftly weaving anecdote and philosophy, he shows that we don't need to love nature to be green. What really ought to be driving our environmentalism is our humanity, not nature's value. Hale argues that our unique burden as human beings is that we can act for reasons, good or bad. He claims that we should be environmentalists because environmentalism is right, because we humans have the capacity to be better than nature. As humans, we fail to live up to our moral potential if we act as brutally as nature. Hale argues that despite nature's indifference to the plight of humanity, humanity cannot be indifferent to the plight of nature.
v. 1 Dynamic jurisprudential thought --
Is it possible that the soldiers of mass atrocities--Adolph Eichmann in Nazi Germany and Alfredo Astiz in Argentina's Dirty War, for example--act under conditions that prevent them from recognizing their crimes? In the aftermath of catastrophic, state-sponsored mass murder, how are criminal courts to respond to those who either gave or carried out the military orders that seem unequivocally criminal? This important book addresses Hannah Arendt's controversial argument that perpetrators of mass crimes are completely unaware of their wrongdoing, and therefore existing criminal laws do not adequately address these defendants. Mark Osiel applies Arendt's ideas about the kind of people who implement bureaucratized large-scale atrocities to Argentina's Dirty War of the 1970s, and he also delves into the social conditions that could elicit such reprehensible conduct. He focuses on Argentine navy captain Astiz, who led one of the most notorious abduction squads, to discover how he and other junior officers could justify the murders of more than ten thousand suspected "subversives." Osiel concludes that legal stipulations labeling certain deeds as manifestly illegal are indefensible. He calls for a significant change in the laws of war to preserve both justice and the possibility of dialogue between factions in such sharply divided societies as Argentina. Osiel's proposals have profound implications for future prosecutions of Pinochet's lieutenants, Milosevic's henchmen, the willing executioners of Rwanda and East Timor, and other perpetrators of state-endorsed murder and torture.
This volume continues the study of intertextuality in the 'Wisdom Literature' initiated in Reading Job Intertextually (Dell and Kynes, T&T Clark, 2012). Like that book, Reading Ecclesiastes Intertextually provides the first comprehensive treatment of intertextuality in this wisdom text. Articles address intertextual resonances between Ecclesiastes and texts across the Hebrew canon, along with texts throughout history, from Greek classical literature to the New Testament, Jewish and Christian interpretation, and existential and Modern philosophy. As a multi-authored volume that gathers together scholars with expertise on this diverse array of texts, this collection provides exegetical insight that exceeds any similar attempt by a single author. The contributors have been encouraged to pursue the intertextual approach that best suits their topic, thereby offering readers a valuable collection of intertextual case studies addressing a single text.
This innovative collection of essays draws together and compares the teachings of world and regional religions on the subject of economic morality.