"Growing Moral engages its readers to reflect on and to practice the teachings of Confucianism in the contemporary world. It draws on the whole history of Confucianism, focusing on three thinkers from the classical era (Kongzi or Confucius, Mengzi, and Xunzi) and two from the Neo-Confucian era (Zhu Xi and Wang Yangming. In addition to laying out the fundamental teachings of Confucianism, it highlights the enduring and strikingly relevant lessons that Confucianism offers contemporary readers. At its core, this book builds a case for modern Confucianism as a practical way to grow toward more harmonious lives together through reflection, ritual, and compassion; it can help us find balance and joy within our complex and too-often frenetic modern lives. Individual chapter explain how and why to be filial, follow rituals, and cultivate our sprouts of morality; as well as exploring Confucian approaches to reading, music-making, reflection, and socio-political engagement. Overall, the book presents a progressive vision of Confucianism that addresses historical shortcomings within the tradition concerning gender and other forms of hierarchy"--
"Neiman reclaims the vocabulary of morality--good and evil, heroism and nobility--as a lingua franca for the twenty-first century. In constructing a framework for taking responsible action on today's urgent questions, [she] reaches back to the eighteenth century, retrieving a series of values--happiness, reason, reverence, and hope--held high by Enlightenment thinkers. In this ... updated edition, Neiman reflects on how the moral language of the 2008 presidential campaign has opened up new political and cultural possibilities in America and beyond"--Back cover.
"An instant classic." —Arianna Huffington "Will inspire people from across the political spectrum." —Jonathan Haidt Longlisted for the Porchlight Business Book of the Year Award, an essential shortlist of leadership ideas for everyone who wants to do good in this world, from Jacqueline Novogratz, author of the New York Times bestseller The Blue Sweater and founder and CEO of Acumen. In 2001, when Jacqueline Novogratz founded Acumen, a global community of socially and environmentally responsible partners dedicated to changing the way the world tackles poverty, few had heard of impact investing—Acumen’s practice of “doing well by doing good.” Nineteen years later, there’s been a seismic shift in how corporate boards and other stakeholders evaluate businesses: impact investment is not only morally defensible but now also economically advantageous, even necessary. Still, it isn’t easy to reach a success that includes profits as well as mutually favorable relationships with workers and the communities in which they live. So how can today’s leaders, who often kick off their enterprises with high hopes and short timetables, navigate the challenges of poverty and war, of egos and impatience, which have stymied generations of investors who came before? Drawing on inspiring stories from change-makers around the world and on memories of her own most difficult experiences, Jacqueline divulges the most common leadership mistakes and the mind-sets needed to rise above them. The culmination of thirty years of work developing sustainable solutions for the problems of the poor, Manifesto for a Moral Revolution offers the perspectives necessary for all those—whether ascending the corporate ladder or bringing solar light to rural villages—who seek to leave this world better off than they found it.
How can the simple choice of a men’s suit be a moral statement and a political act? When the suit is made of free-labor wool rather than slave-grown cotton. In Moral Commerce, Julie L. Holcomb traces the genealogy of the boycott of slave labor from its seventeenth-century Quaker origins through its late nineteenth-century decline. In their failures and in their successes, in their resilience and their persistence, antislavery consumers help us understand the possibilities and the limitations of moral commerce. Quaker antislavery rhetoric began with protests against the slave trade before expanding to include boycotts of the use and products of slave labor. For more than one hundred years, British and American abolitionists highlighted consumers’ complicity in sustaining slavery. The boycott of slave labor was the first consumer movement to transcend the boundaries of nation, gender, and race in an effort by reformers to change the conditions of production. The movement attracted a broad cross-section of abolitionists: conservative and radical, Quaker and non-Quaker, male and female, white and black. The men and women who boycotted slave labor created diverse, biracial networks that worked to reorganize the transatlantic economy on an ethical basis. Even when they acted locally, supporters embraced a global vision, mobilizing the boycott as a powerful force that could transform the marketplace. For supporters of the boycott, the abolition of slavery was a step toward a broader goal of a just and humane economy. The boycott failed to overcome the power structures that kept slave labor in place; nonetheless, the movement’s historic successes and failures have important implications for modern consumers.
Brings together 20 critical essays on aging within the context of the broad social, political, and economic factors that help shape and determine the realities of growing old. This work explores the social creation of old age dependency and the profound influence of race, gender, and social class on what it means to grow old.
"As we look ahead to the recovery from the COVID-19 crisis, Making Money Moral could not come at a better time." —Jamie Dimon, Chairman and Chief Executive Officer, JPMorgan Chase The math doesn't add up: Global financial markets can no longer ignore the world's most critical problems. The risks are too high and the costs too great. In Making Money Moral: How a New Wave of Visionaries Is Linking Purpose and Profit, authors Judith Rodin and Saadia Madsbjerg explore a burgeoning movement of bold and ambitious innovators. These trailblazers are unlocking private-sector investments in new ways to solve global problems, from environmental challenges to social issues such as poverty and inequality. They are earning great returns and reimagining capitalism in the process. Pioneers in the field of sustainable and impact investing, Rodin and Madsbjerg offer first-hand stories of how investors of every type and in every asset class are investing in world-changing solutions—with great success. Meet the visionaries who are leading this movement:The investment managers putting trillions of dollars to work, like TPG, Wellington Management, State Street Global Advisors, Nuveen, Amundi, APG and Natixis;The asset owners driving the transition, like GPIF and PensionDanmark;A new generation of entrepreneurs benefiting from the investments, like DreamBox Learning, an innovative educational technology platform, and Goodlife Pharmacies, which is disrupting the traditional notion of a pharmacy; The corporations that are repurposing their business models to meet demand for sustainable products and services, like Ørsted; andThe nonprofits that are reimagining how to raise money for their work while creating significant value for investors, like The Nature Conservancy. In their book, Rodin and Madsbjerg offer a deep look at the most powerful tools available today—and how they can be unlocked. They reveal:Who the investors are and what they want;How innovative products and investment strategies can deliver long-term value for investors while improving lives and protecting ecosystems;How leaders can build strategies and prepare their organizations to enter and expand this dynamic market; andHow to measure impact, understand critical regulations, and avoid potential pitfalls.A roadmap to making the financial market a force for good, Making Money Moral is a must-read for those seeking private-sector capital to address a big problem, as well as those seeking both to mitigate risk and to invest in big solutions. "Judith Rodin and Saadia Madsbjerg identify an important new way of looking at money: from the root of all evil to the fount of all solutions. Their timely, important book on impact investing is full of powerful insights and compelling examples they've seen firsthand. Their work will be sure to accelerate momentum toward a more sustainable world." —Rosabeth Moss Kanter, Harvard Business School Professor and Author of Think Outside the Building: How Advanced Leaders Can Change the World One Smart Innovation at a Time
A provocative and probing argument showing how human beings can for the first time in history take charge of their moral fate. Is tribalism—the political and cultural divisions between Us and Them—an inherent part of our basic moral psychology? Many scientists link tribalism and morality, arguing that the evolved “moral mind” is tribalistic. Any escape from tribalism, according to this thinking, would be partial and fragile, because it goes against the grain of our nature. In this book, Allen Buchanan offers a counterargument: the moral mind is highly flexible, capable of both tribalism and deeply inclusive moralities, depending on the social environment in which the moral mind operates. We can't be morally tribalistic by nature, Buchanan explains, because quite recently there has been a remarkable shift away from tribalism and toward inclusiveness, as growing numbers of people acknowledge that all human beings have equal moral status, and that at least some nonhumans also have moral standing. These are what Buchanan terms the Two Great Expansions of moral regard. And yet, he argues, moral progress is not inevitable but depends partly on whether we have the good fortune to develop as moral agents in a society that provides the right conditions for realizing our moral potential. But morality need not depend on luck. We can take charge of our moral fate by deliberately shaping our social environment—by engaging in scientifically informed “moral institutional design.” For the first time in human history, human beings can determine what sort of morality is predominant in their societies and what kinds of moral agents they are.
This book is a philosophical exploration of disorientation and its significance for action. Disorientations are human experiences of losing one's bearings, such that life is disrupted and it is not clear how to go on. In the face of life experiences like trauma, grief, illness, migration, education, queer identification, and consciousness raising, individuals can be deeply disoriented. These and other disorientations are not rare. Although disorientations can be common and powerful parts of individuals' lives, they remain uncharacterized by Western philosophers, and overlooked by ethicists. Disorientations can paralyze, overwhelm, embitter, and misdirect moral agents, and moral philosophy and motivational psychology have important insights to offer into why this is. More perplexing are the ways disorientations may prompt improved moral action. Ami Harbin draws on first person accounts, philosophical texts, and qualitative and quantitative research to show that in some cases of disorientation, individuals gain new forms of awareness of political complexity and social norms, and new habits of relating to others and an unpredictable moral landscape. She then argues for the moral and political promise of these gains. A major contention of the book is that disorientations have 'non-resolutionary effects': they can help us act without first helping us resolve what to do. In exploring these possibilities, Disorientation and Moral Life contributes to philosophy of emotions, moral philosophy, and political thought from a distinctly feminist perspective. It makes the case for seeing disorientations as having the power to motivate profound and long-term shifts in moral and political action. A feminist re-envisioning of moral psychology provides the framework for understanding how they do so.
"We are living through the endtimes of the civilizing mission. The ineffectual International Criminal Court and its disastrous first prosecutor, Luis Moreno-Ocampo, along with the failure in Syria of the Responsibility to Protect are the latest pieces of evidence not of transient misfortunes but of fatal structural defects in international humanism. Whether it is the increase in deadly attacks on aid workers, the torture and 'disappearing' of al-Qaeda suspects by American officials, the flouting of international law by states such as Sri Lanka and Sudan, or the shambles of the Khmer Rouge tribunal in Phnom Penh, the prospect of one world under secular human rights law is receding. What seemed like a dawn is in fact a sunset. The foundations of universal liberal norms and global governance are crumbling."—from The Endtimes of Human Rights In a book that is at once passionate and provocative, Stephen Hopgood argues, against the conventional wisdom, that the idea of universal human rights has become not only ill adapted to current realities but also overambitious and unresponsive. A shift in the global balance of power away from the United States further undermines the foundations on which the global human rights regime is based. American decline exposes the contradictions, hypocrisies and weaknesses behind the attempt to enforce this regime around the world and opens the way for resurgent religious and sovereign actors to challenge human rights. Historically, Hopgood writes, universal humanist norms inspired a sense of secular religiosity among the new middle classes of a rapidly modernizing Europe. Human rights were the product of a particular worldview (Western European and Christian) and specific historical moments (humanitarianism in the nineteenth century, the aftermath of the Holocaust). They were an antidote to a troubling contradiction—the coexistence of a belief in progress with horrifying violence and growing inequality. The obsolescence of that founding purpose in the modern globalized world has, Hopgood asserts, transformed the institutions created to perform it, such as the International Committee of the Red Cross and recently the International Criminal Court, into self-perpetuating structures of intermittent power and authority that mask their lack of democratic legitimacy and systematic ineffectiveness. At their best, they provide relief in extraordinary situations of great distress; otherwise they are serving up a mixture of false hope and unaccountability sustained by “human rights” as a global brand. The Endtimes of Human Rights is sure to be controversial. Hopgood makes a plea for a new understanding of where hope lies for human rights, a plea that mourns the promise but rejects the reality of universalism in favor of a less predictable encounter with the diverse realities of today’s multipolar world.
“This magnificent book...opens up a novel, arresting position on matters that have been debated for thousands of years.” —Times Literary Supplement How do we judge whether an action is morally right or wrong? If an action is wrong, what reason does that give us not to do it? Why should we give such reasons priority over our other concerns and values? In this book, T. M. Scanlon offers new answers to these questions, as they apply to the central part of morality that concerns what we owe to each other. According to his contractualist view, thinking about right and wrong is thinking about what we do in terms that could be justified to others and that they could not reasonably reject. He shows how the special authority of conclusions about right and wrong arises from the value of being related to others in this way, and he shows how familiar moral ideas such as fairness and responsibility can be understood through their role in this process of mutual justification and criticism. Scanlon bases his contractualism on a broader account of reasons, value, and individual well-being that challenges standard views about these crucial notions. He argues that desires do not provide us with reasons, that states of affairs are not the primary bearers of value, and that well-being is not as important for rational decision-making as it is commonly held to be. Scanlon is a pluralist about both moral and non-moral values. He argues that, taking this plurality of values into account, contractualism allows for most of the variability in moral requirements that relativists have claimed, while still accounting for the full force of our judgments of right and wrong.
