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Books on the topic 'Morality'

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Published: 4 June 2021
Last updated: 31 July 2024

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1

Narvaez, Darcia. Embodied Morality. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-137-55399-7.

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Trigg, Roger, ed. Morality Matters. Oxford, UK: Blackwell Publishing Ltd, 2005. http://dx.doi.org/10.1002/9780470690222.

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3

Thorkildsen, Theresa A., and Herbert J. Walberg, eds. Nurturing Morality. Boston, MA: Springer US, 2004. http://dx.doi.org/10.1007/978-1-4757-4163-6.

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4

E, Gryczka Mary, and Savelesky Michael, eds. Catholic morality. Dubuque, Iowa: Brown-ROA, 1996.

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5

Atkinson, R. F. Sexual morality. Aldershot, Hampshire, England: Gregg Revivals, 1993.

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6

Unsworth, Barry. Morality play. London: H. Hamilton, 1995.

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7

Manzoor, Ahmed, ed. Morality & law. Karachi: Royal Book Co., 1986.

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8

Yamagata, Naoko. Homeric morality. Leiden [Netherlands]: E.J. Brill, 1994.

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9

Ash, William. Marxist morality. London: H. Barker, 1988.

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10

Unsworth, Barry. Morality play. New York: W.W Norton, 1995.

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11

V, Bondeson Ulla, ed. Law & morality. København: Forlaget Thomson A/S, 2006.

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12

1937-, Bondeson Ulla, ed. Law & morality. København: Forlaget Thomson A/S, 2006.

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13

Salton, Herman T. Morality. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198733591.003.0010.

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This chapter traces the link between the muscular approach to peacekeeping advocated by Boutros-Ghali early in his term, the ‘moral’ purpose he attached to his role as Secretary-General, his predilection for DPA over DPKO, and his performance in Rwanda. Following a chronological trajectory from 1990 to 1994, the chapter considers that link by exploring the idea of UN ‘moral authority’ and the reasons behind Boutros-Ghali’s support for it. The chapter then contrasts such an idea with Boutros-Ghali’s relations with Presidents Mitterrand of France, Habyarimana of Rwanda, and Mubarak of Egypt. Three questions arise: did Boutros-Ghali’s proximity to one side of Rwanda’s ethnic divide (the Hutus) prior to becoming SG affect his relations with the other (the Tutsis)? Did such proximity compromise his independence, neutrality, and impartiality—three sources of the SG’s moral authority? And was his conduct compatible with his ‘moral’ view of the UN?
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14

Janoff-Bulman, Ronnie, and Nate C. Carnes. Morality. Edited by Kirk Warren Brown and Mark R. Leary. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199328079.013.12.

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In regulating people’s individual behavior in the interests of the group, morality permits group members to reap considerable benefits, but sometimes at the expense of nonmembers. Thus, morality involves an inherent tension between hypo-egoicism at the level of the individual and hyper-egoicism at the group level. This chapter describes and contrasts the hypo-egoic and hyper-egoic aspects of morality, their varied manifestations, and their development. The model of moral motives provides an expanded view of morality by describing the role of proscriptive and prescriptive morality in regulating self-interested behavior at the intrapersonal, interpersonal, and group level. An examination of the hypo-egoic features of morality argues for a global morality that blurs distinctions between ingroup and outgroup, thereby promoting greater impartiality. Such a global morality requires people to forego their natural egoicism and intuitive moral judgments in favor of increased reliance on rational thought in making moral decisions about outgroup members.
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15

Zigon, Jarrett. Morality. Routledge, 2020. http://dx.doi.org/10.4324/9781003086147.

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16

Ridley, Aaron. Morality. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198825449.003.0006.

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This chapter is devoted to the consequences of Nietzsche’s expressivist conceptions of freedom and autonomy for his critique of morality. These turn out to be quite far-reaching, for all their subtlety. Nietzsche’s expressivist objection to Kant’s moral philosophy, for instance, turns out to be the comparatively unexpected one that Kant is insufficiently exacting; his commitment to the virtues of honesty and courage turns out, when read in an expressivist light, to place him in a more nuanced relation to Aristotle than is usually appreciated; while his remarks about love lead to a deepened, expressivist version of his critique of Christian morality. These results are taken to vindicate the attribution to Nietzsche of an expressivist conception of agency, and it is argued that they advance our understanding of his thought further than, e.g., constitutivist readings of him do.
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17

Morality. Routledge, 2018. http://dx.doi.org/10.4324/9780429498817.

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18

Morality. Foreign Languages Press, 2005.

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19

Thomas. Morality. Kessinger Publishing, LLC, 2005.

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20

Morality. Harcourt Religious Publishers, 2002.

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21

Morality. Salt Lake City, Utah: Bookcraft, 1992.

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22

Morality. New York: Rosen Pub. Group, 1992.

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23

Moralism and morality in politics and diplomacy. Lanham: University Press of America, 1985.

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24

Garner, Richard. Beyond Morality. Echo Point Books & Media, 2014.

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25

Vadackumchery, James. Police Morality. Kalpaz Publications,India, 2002.

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26

Hilger, Lauren. Morality Play. Poetry NW Editions, 2022.

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27

Moehler, Michael. Minimal Morality. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198785927.001.0001.

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This book develops a novel multilevel social contract theory that, in contrast to existing theories in the liberal tradition, does not merely assume a restricted form of reasonable moral pluralism, but is tailored to the conditions of deeply morally pluralistic societies that may be populated by liberal moral agents, nonliberal moral agents, and, according to the traditional understanding of morality, nonmoral agents alike. To develop this theory, the book draws on the history of the social contract tradition, especially the work of Hobbes, Hume, Kant, Rawls, and Gauthier, as well as on the work of some of the critics of this tradition, such as Sen and Gaus. The two-level contractarian theory holds that morality in its best contractarian version for the conditions of deeply morally pluralistic societies entails Humean, Hobbesian, and Kantian moral features. The theory defines the minimal behavioral restrictions that are necessary to ensure, compared to violent conflict resolution, mutually beneficial peaceful long-term cooperation in deeply morally pluralistic societies. The theory minimizes the problem of compliance by maximally respecting the interests of all members of society. Despite its ideal nature, the theory is, in principle, applicable to the real world and, for the conditions described, most promising for securing mutually beneficial peaceful long-term cooperation in a world in which a fully just society, due to moral diversity, is unattainable. If Rawls’ intention was to carry the traditional social contract argument to a higher level of abstraction, then the two-level contractarian theory brings it back down to earth.
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28

Locke, Joseph. Marking Morality. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190216283.003.0007.

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In their pursuit of prohibition and moral politics, religious activists both harnessed and subverted two dominant regional discourses—those surrounding race and gender—to clothe themselves in the garb of righteousness. Prohibition did not merely reflect or reproduce regional norms, but neither did it occur in isolation from them. The creation of the clerics’ moral community depended on an ever-changing amalgamation of race, gender, class, religion, and politics. For instance, although white prohibitionists made explicit appeals to a “better sort” of black southerners, they simultaneously used African American opposition to moral reform as evidence for the need of laws disfranchising black voters. Likewise, male religious leaders loudly proclaimed themselves honorable defenders of female virtue, and while they welcomed female foot soldiers, their notion of male guardianship prevented them from accepting female activists as equal participants in the prohibition crusade.
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29

Doan, Alesha. Morality Politics. Edited by Donald P. Haider-Markel. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199579679.013.031.

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The impact of morality conflicts on the political landscape is widespread. These debates have involved political institutions at every level of government, impacted electoral outcomes, shaped agendas, and occupied significant space in citizen discourses. However, despite the historical and modern regularity of these debates, scholars have been slow to consider belief-laden conflicts within the purview of political science research. This chapter explores the development of the morality politics literature. Attention is given to the initial research in this field, as well as the studies that refined and challenged several of the early assumptions underpinning morality politics scholarship.
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30

Manne, Kate. Locating Morality. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198805076.003.0001.

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This chapter explores the possibility of identifying core moral claims with the states of mind which are called bodily imperatives—e.g. the ‘make it stop’ state of mind which is plausibly an aspect of, if not identical with, severe pain states and states such as severe thirst, hunger, sleeplessness, humiliation, terror, and torment. The chapter combines this idea with another, that the desire-like, conative, or ‘world-guiding’ states of mind which make normative claims on agents need not belong to the agent on whom the claim is made, on a broadly Humean or desire-based view in metaethics (‘Democratic Humeanism’, or ‘Democratism’). On the view defended, any subject’s bodily imperatives can make moral claims on any moral agent. The case is made that bodily imperatives are a good candidate for constituting the core moral claims or basic imperatives of morality, which all others are either built from, or at least constrained by.
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31

Crane, Jonathan K., ed. Beastly Morality. Columbia University Press, 2015. http://dx.doi.org/10.7312/cran17416.

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32

Derber, Charles, and Yale R. Magrass. Morality Wars. Routledge, 2015. http://dx.doi.org/10.4324/9781315633398.

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33

Edmonds, David, ed. Future Morality. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198862086.001.0001.

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The world is changing so fast that it is hard to know how to think about what we ought to do. We barely have time to reflect on how scientific advances will affect our lives before they are upon us. New kinds of dilemma are springing up. Can robots be held responsible for their actions? Will artificial intelligence be able to predict criminal activity? Is the future gender-fluid? Should we strive to become post-human? Should we use drugs to improve our intimate relationships — or to reduce crime? Our intuitions about questions like these are often both weak and confused. This book presents provocative and engaging pieces about aspects of life today, and life tomorrow — birth and death, health and medicine, brain and body, personal relationships, wrongdoing and justice, the internet, animals, and the environment.
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34

Gottlieb, Stephen E. Morality Imposed. New York University Press, 2022. http://dx.doi.org/10.18574/nyu/9780814733301.001.0001.

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35

Clarke, Katherine. Geographical Morality. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198820437.003.0005.

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Here, the depth imbued in Herodotus’ landscape is enhanced by the element of human intervention, which lends a moral aspect. Characters in the narrative, particularly the holders of despotic power engaging in monumental projects, are seen to manipulate the natural world in ways that can be viewed positively or negatively. This chapter explores this apparent contradiction in terms of context, contrast, and varied focalizations, which combine to encourage the reader to see similar actions in different lights. Close attention is paid to the ‘voice’ in which judgements are cast, resulting in a subtle interpretative framework. The division between water and land is explored as particularly fertile ground for exploring human interaction with the landscape in Herodotus’ narrative. The crossing of continental divisions introduces the relationship between individual projects and wider imperial aims, and the sequence of transgressive river crossings is explored as precursor to Persia’s campaigns against Greece.
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36

Leiter, Brian. Morality Critics. Oxford University Press, 2007. http://dx.doi.org/10.1093/oxfordhb/9780199234097.003.0021.

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37

Pettit, Philip. Reconstructing Morality. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190904913.003.0003.

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Ethics requires people not just to be moved by relatively altruistic feelings to perform relatively altruisic actions, but to be moved in this way by considerations that they conceptualize in ethical terms or concepts. Those concepts come in many forms, but two important families cluster around, first, the idea of desirable options and, second, the idea of agents who are fit to be held responsible for taking or not taking such options. The aim of this book is to explain the emergence of ethical concepts and practices in a naturalistic manner that vindicates realism. Such a story of emergence would help to make sense of ethics, directing us to the sorts of properties predicated in talk of desirability and responsibility. But in order to do so, it would have to start from a naturalistically intelligible, pre-moral starting point—ground zero—and explain in naturalistic terms how people in that society would be likely to make a cascading series of adjustments that would eventually lead them into ethical space. The project of developing such a story is akin to various approaches taken in other branches of philosophy, embodying a conceptual genealogy, and employing something like the method of creature-construction, but has not been undertaken before for ethics, at least not in the way it is undertaken here.
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38

Pettit, Philip. Morality Reconstructed. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190904913.003.0009.

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If morality could plausibly have emerged in the manner described, then various lessons follow for ethics. In moral metaphysics, that ethics presupposes only a naturalistic basis and that the desire to be moral can be associated with the desire to live up to the persona we each project in speaking for ourselves in avowals and pledges. In moral semantics, that ethical judgments may be true or false, and that ethical terms may ascribe bona fide properties, despite having a wholly naturalistic base. In moral epistemology, that our ability to make judgments of desirability and responsibility, as well as other moral judgments, depends on our being immersed in practices like those of avowal and pledging. In moral psychology, that moral judgments are closely tied up with desire and that they are effective in motivating us, not in their own right, but in virtue of the robustly attractive desiderata that they rely on for support. And in moral theory or normative ethics, that it is perfectly understandable why in the ordinary world, moral thinkers should divide on issues like that between consequentialist and non-consequentialist approaches.
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39

West, James. Morality One. Xlibris Corporation, 2000.

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40

Shaw, David. Genetic Morality. Peter Lang Publishing, 2006.

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41

Fowler, Thomas. Progressive Morality. IndyPublish.com, 2004.

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42

Nunez, Adrienne, and Richard Garner. Beyond Morality. Echo Point Books & Media, LLC., 2014.

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43

Danielson, Peter. Artificial Morality. Routledge, 2002. http://dx.doi.org/10.4324/9780203022344.

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44

Winter, Michael M. Misguided Morality. Routledge, 2019. http://dx.doi.org/10.4324/9781315190143.

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45

Lake Morality. Sweet Tea Press, The, 2018.

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46

Human morality. New York: Oxford University Press, 1993.

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47

Beyond morality. Philadelphia: Temple University Press, 1994.

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48

Tempting Morality. Fanfare, 1995.

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49

Morality, mortality. New York: Oxford University Press, 1993.

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50

Marxist Morality. South Asia Books, 1998.

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