Neither power nor morality but both. Moral power is what Sukuma farmers in Tanzania in times of crisis attribute to an unknown figure they call their witch. A universal process is involved, as much bodily as social, which obstructs the patient's recovery. Healers turn the table on the witch through rituals showing that the community and the ancestral spirits side with the victim. In contrast to biomedicine, their magic and divination introduce moral values that assess the state of the system and that remove the obstacles to what is taken as key: self-healing. The implied 'sensory shifts' and therapeutic effectiveness have largely eluded the literature on witchcraft. This book shows how to comprehend culture other than through the prism of identity politics. It offers a framework to comprehend the rise of witch killings and human sacrifice, just as ritual initiation disappears.
This book devises a new conceptual framework of ‘moral power’ and applies it to the policy of the European Union (EU) towards the South Caucasian states of Armenia, Azerbaijan and Georgia. It covers the period starting from the 1990s to the present and analyses policy domains (democracy promotion, conflict resolution, security, energy, trade) juxtaposing the policy of EU/member states with those of the United States (US), Russia, Turkey, Iran, as well as inter-governmental and regional organizations. ‘Morality’ is unpacked as composed of seven parameters: consequentialism; coherence; consistency; normative steadiness; balance between values and interests; inclusiveness; and external legitimacy. ‘Power’ is branched into ‘potential’, ‘actual’ and ‘actualized’ types. ‘Moral power’ is consequently developed as an objective and neutral framework to capture the foreign policy of an international actor in any geographic area and policy sphere. The book will be useful for students and scholars of International Relations and EU Studies, policy-makers and practitioners.
Moral Leadership brings together in one comprehensive volume essays from leading scholars in law, leadership, psychology, political science, and ethics to provide practical, theoretical policy guidance. The authors explore key questions about moral leadership such as: How do leaders form, sustain, and transmit moral commitments? Under what conditions are those processes most effective? What is the impact of ethics officers, codes, training programs, and similar initiatives? How do standards and practices vary across context and culture? What can we do at the individual, organizational, and societal level to foster moral leadership? Throughout the book, the contributors identify what people know, and only think they know, about the role of ethics in key decision-making positions. The essays focus on issues such as the definition and importance of moral leadership and the factors that influence its exercise, along with practical strategies for promoting ethical behavior. Moral Leadership addresses the dynamics of moral leadership, with particular emphasis on major obstacles that stand in its way: impaired judgment, self-interest, and power. Finally, the book explores moral leadership in a variety of contexts?business and the professions, nonprofit organizations, and the international arena.
Looking beneath the surface of seemingly ordinary social interactions, The Moral Power of Money investigates the forces of power and morality at play, particularly among the poor. Drawing on fieldwork in a slum of Buenos Aires, Ariel Wilkis argues that money is a critical symbol used to negotiate not only material possessions, but also the political, economic, class, gender, and generational bonds between people. Through vivid accounts of the stark realities of life in Villa Olimpia, Wilkis highlights the interplay of money, morality, and power. Drawing out the theoretical implications of these stories, he proposes a new concept of moral capital based on different kinds, or "pieces," of money. Each chapter covers a different "piece"—money earned from the informal and illegal economies, money lent through family and market relations, money donated with conditional cash transfers, political money that binds politicians and their supporters, sacrificed money offered to the church, and safeguarded money used to support people facing hardships. This book builds an original theory of the moral sociology of money, providing the tools for understanding the role money plays in social life today.
Could everything we know about fossil fuels be wrong? For decades, environmentalists have told us that using fossil fuels is a self-destructive addiction that will destroy our planet. Yet at the same time, by every measure of human well-being, from life expectancy to clean water to climate safety, life has been getting better and better. How can this be? The explanation, energy expert Alex Epstein argues in The Moral Case for Fossil Fuels, is that we usually hear only one side of the story. We’re taught to think only of the negatives of fossil fuels, their risks and side effects, but not their positives—their unique ability to provide cheap, reliable energy for a world of seven billion people. And the moral significance of cheap, reliable energy, Epstein argues, is woefully underrated. Energy is our ability to improve every single aspect of life, whether economic or environmental. If we look at the big picture of fossil fuels compared with the alternatives, the overall impact of using fossil fuels is to make the world a far better place. We are morally obligated to use more fossil fuels for the sake of our economy and our environment. Drawing on original insights and cutting-edge research, Epstein argues that most of what we hear about fossil fuels is a myth. For instance . . . Myth: Fossil fuels are dirty. Truth: The environmental benefits of using fossil fuels far outweigh the risks. Fossil fuels don’t take a naturally clean environment and make it dirty; they take a naturally dirty environment and make it clean. They don’t take a naturally safe climate and make it dangerous; they take a naturally dangerous climate and make it ever safer. Myth: Fossil fuels are unsustainable, so we should strive to use “renewable” solar and wind. Truth: The sun and wind are intermittent, unreliable fuels that always need backup from a reliable source of energy—usually fossil fuels. There are huge amounts of fossil fuels left, and we have plenty of time to find something cheaper. Myth: Fossil fuels are hurting the developing world. Truth: Fossil fuels are the key to improving the quality of life for billions of people in the developing world. If we withhold them, access to clean water plummets, critical medical machines like incubators become impossible to operate, and life expectancy drops significantly. Calls to “get off fossil fuels” are calls to degrade the lives of innocent people who merely want the same opportunities we enjoy in the West. Taking everything into account, including the facts about climate change, Epstein argues that “fossil fuels are easy to misunderstand and demonize, but they are absolutely good to use. And they absolutely need to be championed. . . . Mankind’s use of fossil fuels is supremely virtuous—because human life is the standard of value and because using fossil fuels transforms our environment to make it wonderful for human life.”
A milestone in the study of value in human life and thought, written by one of the world’s preeminent living philosophers The Moral Powers: A Study of Human Nature is a philosophical investigation of the moral potentialities and sensibilities of human beings, of the meaning of human life, and of the place of death in life. It is an essay in philosophical anthropology: the study of the conceptual framework in terms of which we think about, speak about, and investigate homo sapiens as a social and cultural animal. This volume examines the diversity of values in human life and the place of moral value within the varieties of values. Its subject is the nature of good and evil and our propensity to virtue and vice. Acting as the culmination of five decades of reflection on the philosophy of mind, epistemology, ethics, and human nature, this volume: Concludes Hacker’s acclaimed Human Nature tetralogy: Human Nature: The Categorial Framework, The Intellectual Powers: A Study of Human Nature, and The Passions: A Study of Human Nature Discusses traditional ideas about ethical value and addresses misconceptions held by philosophers, psychologists, and cognitive neuroscientists The Moral Powers: A Study of Human Nature is required reading philosophers of mind, ethicists, psychologists, cognitive neuroscientists, and any general reader wanting to understand the nature of value and the place of ethics in human lives.
What is the role of ethics in American foreign policy? The Trump Administration has elevated this from a theoretical question to front-page news. Should ethics even play a role, or should we only focus on defending our material interests? In Do Morals Matter? Joseph S. Nye provides a concise yet penetrating analysis of how modern American presidents have-and have not-incorporated ethics into their foreign policy. Nye examines each presidency during theAmerican era post-1945 and scores them on the success they achieved in implementing an ethical foreign policy. Alongside this, he evaluates their leadership qualities, explaining which approaches work and which ones do not.
Cynicism often seems a smarter choice than idealism. There are reasons for this. Politicians have disappointed us time and again; trusted institutions have proven to be self-serving and corrupt; hopes for lasting world peace repeatedly have been dashed; and social inequities persist and increase, unabated by even the grandest of charitable efforts. It is now considered foolish to think that people can be counted on to rise above their narrow self-interests to serve the broader good, or to tell the truth if it does not reflect well on the self. Supporting this bleak view of the human condition is a moral psychology that has taken increasingly cynical turns in recent years. Famous studies have shown that we have an almost unlimited potential for cruelty when placed in the wrong situations. The Power of Ideals presents a different vision, supported by a different kind of evidence. It examines the lives and work of six 20th century moral leaders who pursued moral causes ranging from world peace to social justice and human rights. Using these six cases to illustrate how people can make choices guided by their moral convictions, rather than by base emotion or social pressures, authors William Damon and Anne Colby explore the workings of three virtues: inner truthfulness, humility, and faith. Through their portrayal of the noble lives of moral leaders, the authors argue that all of us--with ordinary lives--can exercise control over important life decisions and pursue ideals that we believe in.
The question of responsibility plays a critical role not only in our attempts to resolve social and political problems, but in our very conceptions of what those problems are. Who, for example, is to blame for apartheid in South Africa? Is the South African government responsible? What about multinational corporations that do business there? Will uncovering the "true facts of the matter" lead us to the right answer? In an argument both compelling and provocative, Marion Smiley demonstrates how attributions of blame—far from being based on an objective process of factual discovery—are instead judgments that we ourselves make on the basis of our own political and social points of view. She argues that our conception of responsibility is a singularly modern one that locates the source of blameworthiness in an individual's free will. After exploring the flaws inherent in this conception, she shows how our judgments of blame evolve out of our configuration of social roles, our conception of communal boundaries, and the distribution of power upon which both are based. The great strength of Smiley's study lies in the way in which it brings together both rigorous philosophical analysis and an appreciation of the dynamics of social and political practice. By developing a pragmatic conception of moral responsibility, this work illustrates both how moral philosophy can enhance our understanding of social and political practices and why reflection on these practices is necessary to the reconstruction of our moral concepts.
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