Moral Responsibility in Collective Contexts is a philosophical investigation of the complex moral landscape we find in collective scenarios such as genocide, global warming, organizational negligence, and oppressive social practices. Tracy Isaacs argues that an accurate understanding of moral responsibility in collective contexts requires attention to responsibility at the individual and collective levels.
This open access book discusses individual, collective, and institutional responsibilities with regard to vaccination from the perspective of philosophy and public health ethics. It addresses the issue of what it means for a collective to be morally responsible for the realisation of herd immunity and what the implications of collective responsibility are for individual and institutional responsibilities. The first chapter introduces some key concepts in the vaccination debate, such as ‘herd immunity’, ‘public goods’, and ‘vaccine refusal’; and explains why failure to vaccinate raises certain ethical issues. The second chapter analyses, from a philosophical perspective, the relationship between individual, collective, and institutional responsibilities with regard to the realisation of herd immunity. The third chapter is about the principle of least restrictive alternative in public health ethics and its implications for vaccination policies. Finally, the fourth chapter presents an ethical argument for unqualified compulsory vaccination, i.e. for compulsory vaccination that does not allow for any conscientious objection. The book will appeal to philosophers interested in public health ethics and the general public interested in the philosophical underpinning of different arguments about our moral obligations with regard to vaccination.
The title of our collection is owed to Hannah Arendt herself. Writing to Karl Jaspers on August 6, 1955, she spoke of how she had only just begun to really love the world and expressed her desire to testify to that love in the title of what came to be published as The Human Condition: "Out of gratitude, I want to call my book about political theories Arnor Mundi. "t In retrospect, it was fitting that amor mundi, love of the world, never became the title of only one of Arendt's studies, for it is the theme which permeates all of her thought. The purpose of this volume's a- ticles is to pay a critical tribute to this theme by exploring its meaning, the cultural and intellectual sources from which it derives, as well as its resources for conte- porary thought and action. We are privileged to include as part of the collection two previously unpu- lished lectures by Arendt as well as a rarely noticed essay which she wrote in 1964. Taken together, they engrave the central features of her vision of amor mundi. Arendt presented "Labor, Work, Action" on November 10, 1964, at a conference "Christianity and Economic Man:Moral Decisions in an Affluent Society," which 2 was held at the Divinity School of the University of Chicago.
This anthology presents the best recent philosophical analyses of moral, political, and legal responsibility of groups and their members. Motivated by reflection on such events as the Holocaust, the exploding Ford Pintos, the My Lai massacre, and apartheid in South Africa, the essays consider two important questions: What collective efforts could have prevented these large-scale social harms? And is some group to blame and, if so, how is blame to be apportioned? Contributors:
Collective Responsibility and Accountability under International Law examines the extent to which the basic principle of individual responsibility accommodates liability for the acts of others. It examines the debates and legal developments surrounding collective responsibility under international law. The philosophical debates on collective responsibility provide an introduction to the examination of whether collective responsibility is ever appropriate or even lawful under international law. As the international criminal justice project begins to flourish, it is of paramount importance that the extent of the potential liability of individuals for the acts of others is clarified and held up to rigorous scrutiny. It is of equal importance that there is a clear understanding of whether the means of responding to ongoing violations of international humanitarian law can include measures based on collective responsibility. Global events have created an impetus for the parameters of responsibility to be clearly defined. The rise of non-State actors within the international legal regime raises complex questions surrounding their status, power and the means for holding them accountable. Published under the Transnational Publishers imprint.
Are individuals responsible for the consequences of actions taken by their community? What about their community's inaction or its attitudes? In this innovative book, Larry May departs from the traditional Western view that moral responsibility is limited to the consequences of overt individual action. Drawing on the insights of Arendt, Jaspers, and Sartre, he argues that even when individuals are not direct participants, they share responsibility for various harms perpetrated by their communities.
Alcohol use by young people is extremely dangerous - both to themselves and society at large. Underage alcohol use is associated with traffic fatalities, violence, unsafe sex, suicide, educational failure, and other problem behaviors that diminish the prospects of future success, as well as health risks â€" and the earlier teens start drinking, the greater the danger. Despite these serious concerns, the media continues to make drinking look attractive to youth, and it remains possible and even easy for teenagers to get access to alcohol. Why is this dangerous behavior so pervasive? What can be done to prevent it? What will work and who is responsible for making sure it happens? Reducing Underage Drinking addresses these questions and proposes a new way to combat underage alcohol use. It explores the ways in which may different individuals and groups contribute to the problem and how they can be enlisted to prevent it. Reducing Underage Drinking will serve as both a game plan and a call to arms for anyone with an investment in youth health and safety.
Bloggers confessing that they waste food, non-governmental organizations naming corporations selling unsustainably harvested seafood, and veterans apologizing to Native Americans at the Standing Rock Sioux Reservation for environmental and social devastation caused by the United States government all signal the existence of action-oriented guilt and identity-oriented shame about participation in environmental degradation. Environmental Guilt and Shame demonstrates that these moral emotions are common among environmentally friendly segments of the United States but have received little attention from environmental ethicists though they can catalyze or hinder environmental action. Concern about environmental guilt and shame among “everyday environmentalists” reveals the practical, emotional, ethical, and existential issues raised by environmental guilt and shame and ethical insights about guilt, shame, responsibility, agency, and identity. A typology of guilt and shame enables the development and evaluation of these ethical insights. Environmental Guilt and Shame makes three major claims: first, individuals and collectives, including the diffuse collectives that cause climate change, can have identity, agency, and responsibility and thus guilt and shame. Second, some agents, including collectives, should feel guilt and/or shame for environmental degradation if they hold environmental values and think that their actions shape and reveal their identity. Third, a number of conditions are required to conceptually, existentially, and practically deal with guilt and shame's effects on agents. These conditions can be developed and maintained through rituals. Existing rituals need more development to fully deal with individual and collective guilt and shame as well as the anthropogenic environmental degradation that may spark them.
We live in a morally flawed world. Our lives are complicated by what other people do, and by the harms that flow from our social, economic, and political institutions. Our relations as individuals to these collective harms constitute the domain of complicity. This book examines the relationship between collective responsibility and individual guilt. It presents a rigorous philosophical account of the nature of our relations to the social groups in which we participate, and uses that account in a discussion of contemporary moral theory.
