Moral Philosophy

How can we live a more ethical life? This question has plagued people for thousands of years, but it's never been tougher to answer than it is now. Plus, being anything close to an 'ethical person' requires daily thought and introspection and hard work. To make it a little less overwhelming, this fascinating, accessible and funny book by one of our generation's best writers and adept minds in television comedy, Michael Schur, boils down the whole confusing morass with real life dilemmas

Si estas interesado en adquirir y mantener una vida de gran acercamiento a las doctrinas cristianas, si deseas obtener paz de espíritu enraizada en Dios y quieres mas que nada en el mundo, alcanzar la felicidad eterna y el cielo. Este libro es definitivamente para ti.

What moral values do human beings hold in common? As globalization draws us together economically, are our values converging or diverging? In particular, are human rights becoming a global ethic? These were the questions that led Michael Ignatieff to embark on a three-year, eight-nation journey in search of answers. The Ordinary Virtues presents Ignatieff's discoveries and his interpretation of what globalization - and resistance to it - is doing to our conscience and our moral understanding.

In her 1958 article "Modern Moral Philosophy", British philosopher Elizabeth (G. E. M.) Anscombe does nothing less than challenge the very foundations of moral philosophy, the discipline that tries to understand right and wrong action. The article sets out three main ideas. First, that moral philosophy should not be explored until a philosophy of psychology is already in place. Second, that philosophers who do not believe in God should not use ideas about "obligation" and "duty".

What God Would Have Known offers a thorough and incisive treatment of its subject that remains respectful and fair-minded throughout. It is not concerned with the overworked question of whether classical Christians believe irrationally, but with what overlooked arguments about human development show in relation to the truth or falsity of Christian claims about reality.

What is human well-being? Valerie Tiberius argues that our lives go well to the extent that we succeed in terms of what matters to us emotionally, reflectively, and over the long term. In other words, well-being consists in fulfilling or realizing our appropriate values over time. In the first half of the book, Tiberius sets out the theory of well-being as value fulfillment. She explains what valuing is and what it is to fulfill values over time. In the second half of the book, she applies the theory to the problem of how to help others, particularly our friends.

The game of chess has long be used a microcosm for everything from international politics to war. In The Morals of Chess, an essay originally published in The Columbian Magazine in 1786, Benjamin Franklin, American founding father, polymath, and thinker, tackles this intricate game and likens it to life itself. Franklin discusses what he believes to be key virtues one must possess to be happy, successful, and productive in life, and illustrates these virtues, such a patience and circumspection, within the context of the game of chess.

What is it exactly that made for the greatness of Western Civilization? Why did it have its ups and downs, and where do things seem headed today? Ultimately, this two-volume series is as much a political-moral teaching as it is a presentation of the details of the West's wonderful (and sometimes tragic) historical record.

Concerns about censorship have once again reached a fever pitch across the liberal West. With a few notable exceptions, complaints about censorship in the twenty-first century West are complaints about the behavior of private parties: employers, media conglomerates, social media platforms, and search engines. To better understand the concerns surrounding nonstate interference with speech, Private Censorship offers an account of censorship, as well as an assessment of the ethical and political issues it raises across contexts.

Is moral philosophy more foundational than political theory? It is often assumed to be. David Schmidtz argues that the reverse is true: the question of how to live in a community is more fundamental than questions about how to live. This book questions whether we are getting to the foundations of human morality when we ignore contingent features of communities in which political animals live.

Un libro en el que podrás descubrir que ser una persona consiente es posible, y los grandes beneficios que esto trae a tu vida.

In 1887, with the view of amplifying and completing certain new doctrines which he had merely sketched in "Beyond Good and Evil" (see especially "Aphorism 260"), Nietzsche published "The Genealogy of Morals". This work is perhaps the least aphoristic, in form, of all Nietzsche's productions. For analytical power, more especially in those parts where Nietzsche examines the ascetic ideal, "The Genealogy of Morals" is unequalled by any other of his works.

Un audiolibro inteligente y ágil, que profundiza en las complejas relaciones entre moral y ficción, que vuelven a estar -o acaso nunca han dejado de estarlo- en el centro del debate. ¿Hay arte moralmente condenable? ¿O es el arte inmune al juicio moral? Las respuestas más socorridas que se ofrecen en la esfera pública a estas cuestiones parecen acorralarnos para que elijamos entre las opciones de un solemne dilema. O bien se reclama la suspensión total del juicio moral acerca de la obra de arte o bien se mimetiza el veredicto propio del derecho penal: culpable o inocente.

Against majority opinion within his profession, Donald Bloxham argues that it is legitimate, often unavoidable, and frequently important for historians to make value judgments about the past. History and Morality draws on a wide range of historical examples, and its author's insights as a practicing historian.

While teaching ethics is universally applauded, how one goes about it is much more difficult and contested than is often recognized. On Teaching and Learning Christian Ethics addresses what it means to teach and learn ethics through a thorough comparison of two ethicists, Henry Sidgwick and F. D. Maurice. Where Sidgwick understood ethics as developing a method for guiding voluntary action to what is right, Maurice maintained that ethics concerns life as a whole, and that requires placing it within a metaphysical and theological realm in which the good is much more definitive than right.

Movies like American Sniper and The Hurt Locker hint at the inner scars our soldiers incur during service in a war zone. The moral dimensions of their psychological injuries - guilt, shame, feeling responsible for doing wrong or being wronged - elude conventional treatment. Georgetown philosophy professor Nancy Sherman turns her focus to these moral injuries in Afterwar.

Sam Harris has discovered that most people, from secular scientists to religious fundamentalists, agree on one point: science has nothing to say on the subject of human values. Indeed, science’s failure to address questions of meaning and morality has become the primary justification for religious faith.The underlying claim is that while science is the best authority on the workings of the physical universe, religion is the best authority on meaning, values, morality, and leading a good life.

Here is the world's most famous master plan for seizing and holding power. Astonishing in its candor, The Prince is a disturbingly realistic and prophetic work on what it takes to be a prince, a king, a president.

A collection of answers to the philosophical questions on people's minds - from the big to the personal to the ones you didn't know you needed answered. Based on real-life questions from his Ask a Philosopher series, Ian Olasov offers his answers to questions such as: Are people innately good or bad? Is it okay to have a pet fish? Is it okay to have kids? Is color subjective? If humans colonize Mars, who will own the land?

What is the relationship between charity and knowledge in the theology of Thomas Aquinas? Did Aquinas in his mature thought portray charity's act as antecedent to and independent of practical reasoning? Did he view charity's motion as rendering us morally good before God, apart from whether or not we do what is right in our actions? A dominant stream in contemporary Catholic ethics holds for precisely such a concept of charity, and many recent commentators on Aquinas maintain that this is his position as well.