Opening a new debate on ethical reasoning after Kant, Drew Dalton addresses the problem of the absolute in ethical and political thought. Attacking the foundation of European philosophical morality, he critiques the idea that in order for ethical judgement to have any real power, it must attempt to discover and affirm some conception of the absolute good. Without rejecting the essential role the absolute plays within ethical reasoning, Dalton interrogates the assumed value of the absolute. Dalton brings some of the most influential contemporary philosophical traditions into dialogue with each other: speculative realists like Badiou and Meillassoux; phenomenologists, including Husserl, Heidegger, and Levinas; German Idealists, especially Kant and Schelling; psychoanalysts Freud and Lacan; and finally, post-structuralists, specifically Foucault, Deleuze, and Ranciere. The relevance of these thinkers to concrete socio-political problems is shown through reflections on the Holocaust, suicide bombings, the rise of neo-liberalism and neo-nationalism, as well as rampant consumerism and racism. This book re-defines ethical reasoning as that which refuses absolutes and resists what Milton's devil in Paradise Lost called the “tyranny of heaven.” Against traditional ethical reasoning, Dalton sees evil not as a moral failure, but as the result of an all too easy assent to the absolute; an assent which can only be countered through active resistance. For Dalton, resistance to the absolute is the sole channel through which the good can be defined.
In this multi-disciplinary collection we ask the question, 'What did, and do, Quakers think about good and evil?' There are no simple or straightforwardly uniform answers to this, but in this collection, we draw together contributions that for the first time look at historical and contemporary Quakerdom's approach to the ethical and theological problem of evil and good. Within Quakerism can be found Liberal, Conservative, and Evangelical forms. This book uncovers the complex development of metaethical thought by a religious group that has evolved with an unusual degree of diversity. In doing so, it also points beyond the boundaries of the Religious Society of Friends to engage with the spectrum of thinking in the wider religious world.
In this exquisite book, Alice Walker’s first new collection of poetry since 1991, are poems that reaffirm her as “one of the best American writers of today” (The Washington Post). The forces of nature and the strength of the human spirit inspire the poems in Absolute Trust in the Goodness of the Earth. Alice Walker opens us to feeling and understanding, with poems that cover a broad spectrum of emotions. With profound artistry, Walker searches for, discovers, and declares the fundamental beauty of existence, as she explores what it means to experience life fully, to learn from it, and to grow both as an individual and as part of a greater spiritual community. About Walker’s Horses Make a Landscape Look More Beautiful, America said, “In the tradition of Whitman, Walker sings, celebrates and agonizes over the ordinary vicissitudes that link and separate all of humankind,” and the same can be said about this astonishing new collection, Absolute Trust in the Goodness of the Earth.
“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.
What is good, how do we know, and how important is it? Kraut reorients these questions around the notion of what causes human beings to flourish. Extending his argument to include plants and animals, Kraut applies a general principle to the entire living world: what is good for complex organisms consists in the exercise of their natural powers.
Andrea Sangiacomo offers a new understanding of Spinoza's moral philosophy, how his views significantly evolved over time, and how he himself struggled during his career to develop a theory that could speak to human beings as they actually are--imperfect, passionate, and often not very rational.
In Between the Absolute and the Arbitrary, Catherine Z. Elgin maps a constructivist alternative to the standard Anglo-American conception of philosophy's problematic. Under the standard conception, unless answers to philosophical questions are absolute, they are arbitrary. Unless a philosophy is grounded in determinate, agent-neutral facts, it is right only relative to a perspective that cannot in the end be justified. Elgin charts a course between the two poles, showing how fact and value intertwine, where art and science intersect. Between the Absolute and the Arbitrary cuts a path through philosophy of science, philosophy of language, and philosophy of art, disclosing common problems, resources, and solutions. Elgin highlights the ineliminability of values from the realm of facts, the dependence of facts on category schemes, and the ways human interests, practices, and goals affect the categories we contrive. Individually, the essays in this book contribute to ongoing debates in their respective fields. Collectively, they constitute a sustained critique of an entrenched conception of the resources available to philosophy, and argue for a constructive nominalist alternative. Once free of the conceptual stranglehold of traditional dualisms, Elgin argues, people can contrive a variety of frameworks, tailor-made to suit evolving interests and ends. The results are neither absolute nor arbitrary.