Antonia Lolordo presents an original interpretation of John Locke's metaphysics of moral agency, in which to be a moral agent is simply to be free, rational, and a person. Her account bears on Locke's metaphysics and political theory, and helps us understand his wider philosophical project and his accounts of liberty, personhood, and rationality.
Dimensions of Moral Agency addresses and exemplifies the multi-dimensionality of modern moral philosophy. The book is a collection of papers originally presented at the Northwest Philosophy Conference in October 2013. The papers encompass a wide variety of topics within moral philosophy, including metaethics, normative ethics, and applied ethics, and broadly fall within the areas of the nature of moral agency and moral agency as it is played out in particular aspects of people’s lived experiences. The papers include assessments of the contributions of historical figures, such as Aristotle, Epictetus, Confucius, Berkeley, and Descartes, as well as analyses of agency as it relates to individual and social moral issues like mental illness, the ethics of debt, prostitution, eco-consumerism, oppression, and species egalitarianism, among others. Also covered are concerns related to the nature of moral reasoning at the individual and social level, the relevance of love and emotion to moral agency, and moral responsibility and efficacy. Interwoven with these topics and issues are concerns related to what sorts of things are, or could be, moral agents and what constitutes a moral good; the possibility of the existence of moral knowledge or moral facts or moral truth; and what constitutes moral motivation and how that is, or is not, related to questions of moral justification.
AMONG all the questions that men have asked, there is one that is of supreme interest and importance. Why are we here? What is our destiny? What lies beyond the grave for the Christian, for the unbeliever? For old, for young? For our fellow citizens, and for the teeming masses in far-away lands serving strange gods? Is there a God who comforts? Is there a God who can assuage the pain of life. Is there really a Christ? Does He live? Is there One who can smooth the wrinkled brow and soften the hard heart? Is there some place, some heaven, some distant Eden or future world where we shall be joined again with our loved ones? God has a plan indeed, God has a wonderful plan for this world! It is a plan of which the architectural drawings were made in eternity. It encompasses the minutest detail of all of creation. I assure you that when time has run its course, and the veil is dropped upon the final scene, we shall discover that that plan has been worked out to its very tiniest detail, just as God had planned it in eternity - that His will has been done!
Using path-breaking discoveries of cognitive science, Mark Johnson argues that humans are fundamentally imaginative moral animals, challenging the view that morality is simply a system of universal laws dictated by reason. According to the Western moral tradition, we make ethical decisions by applying universal laws to concrete situations. But Johnson shows how research in cognitive science undermines this view and reveals that imagination has an essential role in ethical deliberation. Expanding his innovative studies of human reason in Metaphors We Live By and The Body in the Mind, Johnson provides the tools for more practical, realistic, and constructive moral reflection.
In a span of 81 days in 1978, Henry Rono broke four world records, committing the most ferocious assault on the track-and-field record books by a middle-distance runner in the history of the sport. This is what Henry Rono is known for. However, it is not who Henry Rono is. Henry Rono was born a poor Nandi in Kenya's Rift Valley. After an accident when he was two, doctors believed he would never again walk. This would be the first of countless obstacles Rono would have to overcome in order to pursue his two life goals: to first become the greatest runner in the world and then to become the best teacher he could be. Rono's first goal was accomplished in 1978, when he was considered not only the greatest track-and-field athlete in the world, but also by many to be the world's greatest athlete period. His second and greater goal, to become a teacher, was more difficult in coming. Once Rono became a star, coaches, agents, meet directors, and corrupt Kenyan athletic officials (whose boycotts of the 1976 and 1980 Olympics turned Rono's dreams of Olympic gold into Olympic smoke rings), wanted him to serve as their personal moneymaker, and so they did everything they could to discourage Rono's pursuit of an education and dream of teaching. The corruption and discouragement Rono encountered, as well as his alienation and exile from his homeland and family, pushed him to 20 years of alcoholism and even occasional homelessness. This is the life story of Henry Rono, whose descent from triumph to abyss, and whose subsequent ascent from abyss to triumph, are perhaps steeper than those of any track-and field athlete in history.
The first book-length treatment of a central concept in Hegel's practical philosophy - the theory of responsibility. This theory is both original and radical in its emphasis on the role and importance of social and historical conditions as a context for our actions.
The humanity formulation of Kant's Categorical Imperative demands that we treat humanity as an end in itself. Because this principle resonates with currently influential ideals of human rights and dignity, contemporary readers often find it compelling, even if the rest of Kant's moral philosophy leaves them cold. Moreover, some prominent specialists in Kant's ethics have recently turned to the humanity formulation as the most theoretically central and promising principle of Kant'sethics. Nevertheless, it has received less attention than many other aspects of Kant's ethics. Richard Dean offers the most sustained and systematic examination of the humanity formulation to date. He presents an original analysis of what it means to treat humanity as an end in itself, and examinesthe implications both for Kant scholarship and for practical guidance on specific moral issues.