This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1987.
Policing is a highly pragmatic occupation. It is designed to achieve the important social ends of peacekeeping and public safety, and is empowered to do so using means that are ordinarily seen as problematic; that is, the use of force, deception, and invasions of privacy, along with considerable discretion. It is often suggested that the ends of policing justify the use of otherwise problematic means, but do they? This book explores this question from a philosophical perspective. The relationship between ends and means has a long and contested history both in moral/practical reasoning and public policy. Looking at this history through the lens of policing, criminal justice philosopher John Kleinig explores the dialectic of ends and means (whether the ends justify the means, or whether the ends never justify the means) and offers a new, sharpened perspective on police ethics. After tracing the various ways in which ends and means may be construed, the book surveys a series of increasingly concrete issues, focusing especially on those that arise in policing contexts. The competing moral demands made by ends and means culminate in considerations of noble cause corruption, dirty hands theory, lesser degradations (such as tear gas, tasers, chokeholds, and so on), and finally, those means deemed impermissible by the majority in Western culture, such as torture.
When Aldous Huxley died on November 22, 1963, on the same day that John F. Kennedy was assassinated, he was widely considered to be one of the most intelligent and wide-ranging English writers of the twentieth century. Associated in the public mind with his dystopian satire, Brave New World, and experimentation with drugs that preceded the psychedelic, a term he invented, era of the 1960s, Huxley seemed to embody the condition of twentieth-century man in his restless curiosity, his search for meaning in a post-religious age, and his concern about the misuses of science and the future of the planet. But Huxley was born when Queen Victoria was on the British throne. He was the grandson of the great Victorian scientist Thomas Henry Huxley "Darwin's bulldog," and the great-nephew of the great poet and critic Matthew Arnold. Exiled in the Californian sun, he never ceased to think of himself as part of a tradition that could be traced back to the Victorian public intellectuals. This biography of Huxley---the first in thirty years---draws on a substantial amount of unpublished material, as well as numerous interviews with his family and friends. It is a portrait of a daring and iconoclastic novelist; a man hampered by semi-blindness, who spent a restless life in search of personal enlightenment. Nicholas Murray charts Huxley's Bloomsbury years, his surprising and complex relationship with D. H. Lawrence, and his emigration to America in the late 1930s, where he pursued a career as a screenwriter while continuing his fascination with mysticism and religion. Huxley's private life was also unconventional, and this book reveals for the first time the extraordinary story of the ménage à trois including Huxley, his remarkable wife, Maria, and the Bloomsbury socialite and mistress of Clive Bell, Mary Hutchinson. Huxley emerges from this new biography as one of the most intriguing and complex figures of twentieth-century English writing---novelist, poet, biographer, philosopher, social and political thinker. In an era of intense specialization he remained a free-ranging thinker, unconfined by conventional categories, concerned to communicate his insights in ordinary language---a very English intellectual.
Terrestrial Biosphere tries to pose the questions which underlie the many-sided debate of how to respond to and influence change: How should we view nature? What do we do for the best - how should we act - what are we trying to achieve and what should we be guided by?In doing so the book introduces and attempts to analyse not only scientific aspects of the debate but also cultural attitudes and values: the notions of ecosystem stability are now challenged and it is also clear that ecosystems are renewable but not repeatable. It finds that prescriptive 'solutions' based on current constructs may not be adequate. Feeling that analysis should lead to advocacy, the author believes that if we can't improve predictability, we have to increase adaptability which means that ecological and social capacity building should be advocated. This is seen in terms of concepts, institutions, attitudes and values which allow for a plurality of meanings and which can cope with surprise and unforeseen change - and which also facilitates responses to change.
A comprehensive overview of the latest research in religion and conflict resolution, this collection of twenty three essays brings together leading scholars in the field examining the contribution religious actors have made and are making towards peace and resolving. The Ashgate Research Companion to Religion and Conflict Resolution is primarily aimed at readerships with special interest in conflict resolution, international security, and religion and international relations, and will also serve as a valuable resource for policy makers and conflict resolution practitioners. The collection comprises five thematic sections, each with chapters on vital and mainly contemporary topics in the field of religion and conflict resolution. The principal themes include: ¢
This book explores and explains the reasons why the idea of universal history, a form of teleological history which holds that all peoples are travelling along the same path and destined to end at the same point, persists in political thought. Prominent in Western political thought since the middle of the eighteenth century, the idea of universal history holds that all peoples can be situated in the narrative of history on a continuum between a start and an end point, between the savage state of nature and civilized modernity. Despite various critiques, the underlying teleological principle still prevails in much contemporary thinking and policy planning, including post-conflict peace-building and development theory and practice. Anathema to contemporary ideals of pluralism and multiculturalism, universal history means that not everyone gets to write their own story, only a privileged few. For the rest, history and future are taken out of their hands, subsumed and assimilated into other people’s narrative.
From a leading British historian, the story of how fear of war shaped modern England By the end of World War I, Britain had become a laboratory for modernity. Intellectuals, politicians, scientists, and artists?among them Arnold Toynbee, Aldous Huxley, and H. G. Wells?sought a vision for a rapidly changing world. Coloring their innovative ideas and concepts, from eugenics to Freud?s unconscious, was a creeping fear that the West was staring down the end of civilization. In their home country of Britain, many of these fears were unfounded. The country had not suffered from economic collapse, occupation, civil war, or any of the ideological conflicts of inter-war Europe. Nevertheless, the modern era?s promise of progress was overshadowed by a looming sense of decay and death that would deeply influence creative production and public argument between the wars. In The Twilight Years, award-winning historian Richard Overy examines the paradox of this period and argues that the coming of World War II was almost welcomed by Britain?s leading thinkers, who saw it as an extraordinary test for the survival of civilization? and a way of resolving their contradictory fears and hopes about the future.
