This book shows how our moral concepts are nourished by awe, reverence and various forms of love. These ways of encountering the world and other human beings inform our sense of good and evil, of justice and injustice, of obligation, of fidelity and betrayal, and of many virtues and vices. In ways moral philosophy commonly misses, this book shows moral understanding is broadened and deepened by what is disclosed only in these forms of encounter.
The last several years have seen a sharpening of debate in the United States regarding the problem of steadily increasing medical expenditures, as well as inflation in health care costs, a scarcity of health care resources, and a lack of access for a growing number of people in the national health care system. Some observers suggest that we in fact face two crises: the crisis of scarce resources and the crisis of inadequate language in the discourse of ethics for framing a response. Laurie Zoloth offers a bold claim: to renew our chances of achieving social justice, she argues, we must turn to the Jewish tradition. That tradition envisions an ethics of conversational encounter that is deeply social and profoundly public, as well as offering resources for recovering a language of community that addresses the issues raised by the health care allocation debate. Constructing her argument around a careful analysis of selected classic and postmodern Jewish texts and a thoughtful examination of the Oregon health care reform plan, Zoloth encourages a radical rethinking of what has become familiar ground in debates on social justice.
This book shows how our moral concepts are nourished by awe, reverence, and various forms of love. These ways of encountering the world and other human beings inform our sense of good and evil, of justice and injustice, of obligation, of fidelity and betrayal, and of many virtues and vices. In ways moral philosophy commonly misses, this book shows moral understanding is broadened and deepened by what is disclosed only in these forms of encounter.
Levinas’s ethical metaphysics is essentially a meditation on what makes ethical agency possible – that which enables us to act in the interest of another, to put the well-being of another before our own. This line of questioning found its inception in and drew its inspiration from the mass atrocities that occurred during the Second World War. The Holocaust , like the Cambodian genocide, or those in Rwanda and Srebrenica, exemplifies what have come to be known as the ‘never again’ situations. After these events, we looked back each time, with varying degrees of incomprehension, horror, anger and shame, asking ourselves how we could possibly have let it all happen again. And yet, atrocity crimes are still rampant. After Rwanda (1994) and Bosnia-Herzegovina (1992–1995), came Kosovo (1999) and Darfur (2003). In our present-day world , hate crimes motivated by racial, sexual, or other prejudice, and mass hate such as genocide and terror, are on the rise (think, for example, of Burma, Zimbabwe, Sri Lanka and North Korea). A critical revaluation of the conditions of possibility of ethical agency is therefore more necessary than ever. This volume is committed to the possibility of ‘never again’. It is dedicated to all the victims – living and dead – of what Levinas calls the ‘sober, Cain-like coldness’ at the root of all crime against humanity , as much as every singular crime against another human being .
The essays on dimensions of theatre ethics at the heart of contributions to this volume demonstrate how individual academics and theatre artists have thought about the ethical implications of theatre, and present the concepts and paradigms that have guided and influenced their thinking. They raise relevant issues and debate these in clearly defined, but not uniform ways—ways that have helped them to come to terms with the issues they raise. The reader may agree or disagree with individual authors or individual arguments. If such agreement or disagreement supports them to form and develop their own opinions and resultant actions, this book has served its purpose. This volume arises from the 2007 and 2008 TaPRA conferences and all of its essays, at one level or another, reflect upon what is possible within the environment of theatre. Possibility is one form of ethical engagement with the boundaries of philosophy and performance and reminds us of the inherently political aspect of any ethical question. So whilst the most obviously ethically oriented papers appear towards the end of the volume, in a separate section, let us bear in mind that throughout certain limits of representation will always be in question for any understanding of theatre.
This book outlines the status quo of worldwide wildlife tourism and its impacts on planning, management, knowledge, awareness, behaviour and attitudes related to wildlife encounters. It sets out to fill the considerable gaps in our knowledge on wildlife tourism, applied ecology, and environmental education, providing comprehensive information on and an interdisciplinary approach to effective management in wildlife tourism. Examining the intricacies, challenges, and lessons learned in a meaningful and rewarding tourism niche, this interdisciplinary book comprehensively examines the major potentials and controversies in the wildlife tourism industry. Pursuing an insightful, provocative and hands-on approach, it primarily addresses two questions: ‘Can we reconcile the needs of the wildlife tourism industry, biodiversity conservation, ecological learning and animal ethics issues?’ and ‘What is the Future of the Wildlife Tourism Industry?’. Though primaril y intended as a research text, it also offers a valuable resource for a broad readership, which includes university and training students, researchers, scholars, tourism practitioners and professionals, planners and managers, as well as the staff of government agencies.
When is it OK to lie about the past? If history is a story, then everyone knows that the 'official story' is told by the winners. No matter what we may know about how the past really happened, history is as it is recorded: this is what George Orwell called doublethink. But what happens to all the lost, forgotten, censored, and disappeared pasts of world history? Cinema Against Doublethink uncovers how a world of cinemas acts as a giant archive of these lost pasts, a vast virtual store of the world’s memories. The most enchanting and disturbing films of recent years – Uncle Boonmee Who Can Recall his Past Lives, Nostalgia for the Light, Even the Rain, The Act of Killing, Carancho, Lady Vengeance – create ethical encounters with these lost pasts, covering vast swathes of the planet and crossing huge eras of time. Analysed using the philosophies of Gilles Deleuze (the time-image) and Enrique Dussel (transmodern ethics), the multitudinous cinemas of the world are shown to speak out against doublethink, countering this biggest lie of all with their myriad 'false' versions of world history. Cinema, acting against doublethink, remains a powerful agent for reclaiming the truth of history for the 'post-truth' era.
How do movies evoke and express ethical ideas? What role does our emotional involvement play in this process? What makes the aesthetic power of cinema ethically significant? Cinematic Ethics: Exploring Ethical Experience through Film addresses these questions by examining the idea of cinema as a medium of ethical experience with the power to provoke emotional understanding and philosophical thinking. In a clear and engaging style, Robert Sinnerbrink examines the key philosophical approaches to ethics in contemporary film theory and philosophy using detailed case studies of cinematic ethics across different genres, styles, and filmic traditions. Written in a lucid and lively style that will engage both specialist and non-specialist readers, this book is ideal for use in the academic study of philosophy and film. Key features include annotated suggestions for further reading at the end of each chapter and a filmography of movies useful for teaching and researching cinematic ethics.
Elder Abuse and Its Prevention is the summary of a workshop convened in April 2013 by the Institute of Medicine's Forum on Global Violence Prevention. Using an ecological framework, this workshop explored the burden of elder abuse around the world, focusing on its impacts on individuals, families, communities, and societies. Additionally, the workshop addressed occurrences and co-occurrences of different types of abuse, including physical, sexual, emotional, and financial, as well as neglect. The ultimate objective was to illuminate promising global and multisectoral evidence-based approaches to the prevention of elder maltreatment. While the workshop covered scope and prevalence and unique characteristics of abuse, the intention was to move beyond what is known about elder abuse to foster discussions about how to improve prevention, intervention, and mitigation of the victims' needs, particularly through collaborative efforts. The workshop discussions included innovative intervention models and opportunities for prevention across sectors and settings. Violence and related forms of abuse against elders is a global public health and human rights problem with far-reaching consequences, resulting in increased death, disability, and exploitation with collateral effects on well-being. Data suggest that at least 10 percent of elders in the United States are victims of elder maltreatment every year. In low- and middle-income countries, where the burden of violence is the greatest, the figure is likely even higher. In addition, elders experiencing risk factors such as diminishing cognitive function, caregiver dependence, and social isolation are more vulnerable to maltreatment and underreporting. As the world population of adults aged 65 and older continues to grow, the implications of elder maltreatment for health care, social welfare, justice, and financial systems are great. However, despite the magnitude of global elder maltreatment, it has been an underappreciated public health problem. Elder Abuse and Its Prevention discusses the prevalence and characteristics of elder abuse around the world, risk factors for abuse and potential adverse health outcomes, and contextually specific factors, such as culture and the role of the community.
