Economic games provide models of real-world contexts in which researchers can probe dispositional and structural determinants of intergroup relations. Most intergroup games focus on determinants of aggression between groups and constrain the possibilities for peace. However, paradigms such as the intergroup parochial and universal cooperation game allow for peaceful intergroup relations and can be adapted for the study of peace.

People often appear to conflate anger and disgust, seemingly using expressions of both emotions interchangeably in response to moral violations. Yet, anger and moral disgust differ in their antecedents and consequences. These empirical observations are associated with two broad theoretical perspectives: one describes expressions of moral disgust as metaphors for anger, whereas the other describes moral disgust as functionally distinct from anger. Both accounts have received empirical support from separate and seemingly inconsistent literatures. The present study seeks to resolve this (...) inconsistency by focusing on the different ways moral emotions have been measured. We formalise three theoretical models of moral emotions: one in which expressions of disgust are purely associated with anger (but not physiological disgust), one in which disgust and anger are fully separated and have distinct functions, and an integrative model that accommodates both metaphorical use in language and distinctive function. We test these models on responses to moral violations (four studies; N = 1608). Our results suggest that moral disgust has distinct functions, but that expressions of moral disgust are sometimes used to convey moralistic anger. These findings have implications for the theoretical status and measurement of moral emotions. (shrink)

This bestselling dictionary is written by one of the leading philosophers of our time, and it is widely recognized as the best dictionary of its kind. Comprehensive and authoritative, it covers every aspect of philosophy from Aristotle to Zen. With clear and concise definitions, it provides lively and accessible coverage of not only Western philosophical traditions, but also themes from Chinese, Indian, Islamic, and Jewish philosophy. New entries on philosophy of economics, social theory, neuroscience, philosophy of the mind, and moral (...) conceptions, bring this authoritative third edition up to date. It is the ideal introduction to philosophy for anyone with an interest in the subject, and it is an indispensable work of reference for students and teachers. (shrink)

One intricate and perhaps, divisive task in philosophy is that of gauging growth in societies. The complexity stems from the reality that everyone seems to possess a template for growth, and so people are wont to use different yardsticks for its measurement. For the technically inclined, the index is science; in civil circles, the measure is perhaps, that of political evolution; and in religious spheres, it is increase in membership/physical structures. Ironically, all the advances arising thereof have been marred and (...) sometimes eclipsed by torrid upheavals: violent overthrow of governments and wars; financial meltdowns; scourge of pandemics; prospects of nuclear combat; religious bigotry; chaotic climate, etc., that make life precarious. Human civilization is on the brink of self-destruct. “Ethics in Business” reimagines the interconnectivity of all spheres of human life, and proposes that the opportunity to redeem our broken world is tied to reengineering the values of trust and loyalty. (shrink)

The relationship of part to whole is one of the most fundamental there is; this is the first and only full-length study of this concept. This book shows that mereology, the formal theory of part and whole, is essential to ontology. Peter Simons surveys and criticizes previous theories, especially the standard extensional view, and proposes a more adequate account which encompasses both temporal and modal considerations in detail. 'Parts could easily be the standard book on mereology for the next twenty (...) or thirty years.' Timothy Williamson, Grazer Philosophische Studien. (shrink)

I show that frequentism, as an explanation of probability in classical statistical mechanics, can be extended in a natural way to a decoherent quantum history space, the analogue of a classical phase space. The result is a form of finite frequentism, in which Gibbs’ concept of an infinite ensemble of gases is replaced by the quantum state expressed as a superposition of a finite number of decohering microstates. It is a form of finite and actual frequentism (as opposed to hypothetical (...) frequentism) insofar as all the microstates exist, in keeping with the decoherence-based Everett interpretation, and some versions of pilot-wave theory. (shrink)

When nature's energies communicate what human beings do not want to hear and when human beings experience the pressures of this communication as reality, they confront discursive practices from nature and in nature. The Peruvian myth of Cavillaca, although a cultural artifact, nevertheless expresses what human beings cannot change or mediate in nature; nature presents grades of reality larger than human constructions of the real.

Over the past couple of decades, both the news media and mainstream literature have been awash with stories of some sort of renascent nationalism and populism. Some citizens have begun to express lack of confidence in core representative institutions, accusing politicians and entrepreneurs of having lost touch with the concerns of ordinary people. They demand protection from transnational economic forces undercutting their access to jobs, wages, and benefits, and in addition, from the threats of terrorism associated with Islamic extremism. In (...) this piece, their questioning of liberal civil rights was reviewed. Efforts at liberal homogenization were examined, and the charge that conservative views trivialize the ethics of universal human care, love and collaboration, which are at the heart of creating enduring peace in the world, was considered. (shrink)

This Is A New Release Of The Original 1901 Edition.

Here at last is a coherent, unintimidating introduction to the challenging and fascinating landscape of Western philosophy. Written expressly for "anyone who believes there are big questions out there, but does not know how to approach them," Think provides a sound framework for exploring the most basic themes of philosophy, and for understanding how major philosophers have tackled the questions that have pressed themselves most forcefully on human consciousness. Simon Blackburn, author of the best-selling Oxford Dictionary of Philosophy, begins (...) by making a convincing case for the relevance of philosophy and goes on to give the reader a sense of how the great historical figures such as Plato, Hume, Kant, Descartes, and others have approached its central themes. In a lively and accessible style, Blackburn approaches the nature of human reflection and how we think, or can think, about knowledge, fate, ethics, identity, God, reason, and truth. Each chapter explains a major issue, and gives the reader a self-contained guide through the problems that the philosophers have studied. Because the text approaches these issues from the gound up, the untrained reader will emerge from its pages able to explore other philosophies with greater pleasure and understanding and be able to think--philosophically--for him or herself. Philosophy is often dismissed as a purely academic discipline with no relation to the "real" world non-philosophers are compelled to inhabit. Think dispels this myth and offers a springboard for all those who want to learn how the basic techniques of thinking shape virtually every aspect of our existence. (shrink)

Considers the contributions and contemporary significance of Alan Watts.

Gravity and Grace was the first ever publication by the remarkable thinker and activist, Simone Weil. In it Gustave Thibon, the priest to whom she had entrusted her notebooks before her untimely death, compiled in one remarkable volume a compendium of her writings that have become a source of spiritual guidance and wisdom for countless individuals.

Values---the individual’s or group’s general tastes regarding results or courses of actions deemed appropriate or otherwise, have a synergetic relationship with educational growth. Ordinarily, the values espoused by individuals or groups engender specific types of attitudes that elicit precise sorts of behaviours that open the horizon for definite sorts of educational growth. Conversely, the quality and quantity of educational growth of a nation influence the behaviours of the citizens which generate attitudes that ultimately create values. This rectangular-like bidirectional correlation has (...) a very strong causational angle to it: right values lead to positive educational growth; wrong ones elicit growth deficits in education, and vice versa. This essay establishes the correlation between values and educational growth using Nigeria as a case study. Through textual criticisms, it highlights the causative influence of bad values on the poor educational outcomes in the country and recommends value reorientation to reverse the ugly tide. (shrink)

This is a book about the religious life of the Greeks from the eighth century BC to the fifth century AD, looked at in the context of a variety of different cities and periods. Simon Price does not describe some abstract and self-contained system of religion or myths but examines local practices and ideas in the light of general Greek ideas, relating them for example, to gender roles and to cultural and political life (including Attic tragedy and the trial (...) of Socrates). He also lays emphasis on the reactions to Greek religions of ancient thinkers - Greek, Roman, Jewish and Christian. The evidence drawn on is of all kinds: literary texts, which are translated throughout; inscriptions, including an appendix of newly translated Greek inscriptions; and archaeology, which is highlighted in the numerous illustrations. (shrink)

1. The most original discovery in Beauvoir’s book is one more Columbus’s egg, namely that it is far from evident that a woman is a woman. That is, she discovers that a woman is the result of a process that made so that she is like she is. The paper discusses two aspects of the so-to-say ‘ideology’ inspiring the work. The first is its ideology in the proper, Marxian sense. My claim is that the work still pays a heavy (...) price to the dominating ideology. It leaves still too much unquestionedof what was assumed at the time to be obvious, necessary, and unchanging. This ballast depends firstly on the inherited prevailing climate of opinion, corresponding to a situation of alienation, producing two distorted views of the male and female gender. On the other hand, it depends on an unquestioned legacy from the modern episteme (in Foucault’s sense of the word) carrying presupposed Cartesian dualism. The other side of the work’s ideology, that is, the positive program presented or better the utopia it formulates is less innovative than it could be, In a few passages, where she seems to make use of suggestions from Merleau-Ponty, she points at a view where the bodily and emotional dimension is rescued from its negation in the male-dominated Capitalist society. Still, these suggestions are forgotten in the bulk of the work. -/- 2. The making of a philosophical work does not depend just on the kind of philosophical influences behind it. A book is also the product of an author with a story living in one society at a given time of social history. In this case, the book was written in the afterwar time when women were pushed back home again from the wartime labor market and when several of the goals reached by the first phase of feminist movements had gone lost in several European countries under Fascist or semi-fascist regimes and were being eroded in America by the reactionary climate of McCarthyism. It was a book written by an intellectual young woman in almost total isolation. These circumstances account for some more naïve suggestions from work: for ex., the idea that the alternative to the strategy once adopted by nineteenth-century emancipationist movements should be an individual inner process of transformation confined within the boundaries of one woman’s consciousness, or also, the idea that the goal of women’s liberation should be to bring all women to a condition similar of Simone de Beauvoir herself who, as an educated woman, earning her life by her work, and living in an allegedly equal state with an enlightened man (Jean-Paul Sartre!) in a relationship free from constraints (an unmarried couple!), was already exemplifying what a liberated woman’s life would be. -/- 3. The reconstruction of the idea of femininity is still the most fruitful part of the work. It rejects the notion of femininity as an essence depending on biology or other factors and explores the making of this image as a result of a condition made of the social and economic state of affairs but as revived and actively mirrored through and by the consciousness of the very subjects suffering an oppressive situation. And the main novelty is the ‘discovery’ of asymmetry between the self-image of the male and the (self)-image of the woman, an asymmetry depending on the fact that the woman sees herself through the other’s eyes. -/- 4. Later feminist writers such as Shulamit Firestone remarked that 'The Second Sex' heavily depended on several key-ideas from Sartre existential ontology. One crucial aspect is accepting the mind-body dualistic framework without any suspicion that such dualism could have been itself a projection of the basic experience of the male-female duality. I suggest that the philosophical legacy inherited from Sartre is on occasion an asset for Beauvoir’s innovative existential analysis of the feminine ‘condition,’ but on several occasions, it creates unnecessary obstacles for her project of a new comprehension of the feminine ‘situation,’ aimed at rescuing women from an 'inauthentic' self-definition. -/- 5. The first among these poisoned gifts is Sartre’s idea of the individual as pure freedom and project. Merleau-Ponty’s criticism is well-known: Sartre draws a picture of the world as containing no more than ‘human beings and things,’ thus denying any substance to social relations, institutions, and culture. -/- 6. The second is Sartre’s reconstruction of dialectics, understood as dialectics without synthesis. This is an enlightening tool when used to describe conflicts, in so far as it accounts for the emergence of the ‘other’ as what is excluded. But it becomes a boomerang when used to interpret any kind of relationship, leading to equate inter-subjectivity with conflict. -/- 7. Suggestions coming from Merleau-Ponty’s phenomenological approach of positive value of the bodily dimension as such, and hence of the feminine body, are evoked here and there but never fully spelled out. The most shocking consequence of acceptance of the Cartesian or Sartrean dualist view is an almost total de-evaluation of sexuality, understood as an activity involving just one tiny part of the human body, going with the idea that overcoming the oppression of women implies de-empathizing biological differences that are after all tiny and devoid of value. Besides, Beauvoir falls back into the trap of grounding claims of equality between men and women on the assumption that biological differences are of limited relevance. The eventual reason for such a step back is the distorting Cartesian mirror into which Beauvoir still looks in the vain hope of discovering a disembodied self as the (Cartesian) subject of an impossible kind of liberation.The first among these poisoned gifts is Sartre’s idea of the individual as pure freedom and project. Merleau-Ponty’s criticism is well-known: Sartre draws a picture of the world as containing no more than ‘human beings and things’, thus denying any substance to social relations, institutions and culture. The second is Sartre’s reconstruction of dialectics, understood as a dialectic without a synthesis. This view of dialectics is an enlightening tool when used to describe conflicts. It may account for the emergence of the ‘other’ as what is excluded. However, it becomes a boomerang when used to interpret any relationship, leading to equate inter-subjectivity with conflict. Suggestions coming from Merleau-Ponty’s phenomenological approach would tend to admit that the bodily dimension as such has a positive value, and hence the feminine bodily dimension is not just indifferent, but instead gives women a point of view on the world different from the male point of view. These suggestions, yet, are evoked here and there but never fully spelt out. The most shocking consequence of acceptance of the Cartesian or Sartrean dualist view is an almost total de-evaluation of sexuality, understood as an activity involving just one tiny part of the human body, going with the idea that overcoming the oppression of women implies understressing biological differences that are after all tiny and devoid of value. Furthermore, Beauvoir falls back into the trap of grounding claims of equality between men and women on the assumption that physical differences are of limited relevance. The eventual reason for such step back is the distorting Cartesian mirror into which Beauvoir still looks in the vain hope of discovering a disembodied self as the (Cartesian) subject of an impossible kind of liberation. -/- . (shrink)

In this clear introduction to ethics Simon Blackburn tackles the major moral questions surrounding birth, death, happiness, desire and freedom, showing us how ...

Provides a comprehensive introduction to the major philosophical theories attempting to explain the workings of language.

Nietzsche famously attacked traditional morality, and propounded a controversial ethics of 'life-enhancement'. Simon May presents a radically new view of Nietzsche's thought, which is shown to be both revolutionary and conservative, and to have much to offer us today after the demise of old values and the 'death of God'.

This book is an anthology of commentary and criticism written within the transitional period between Alan Watts' 1973 death and the twenty-first century intellectual horizon. Comprised of 16 essays written and published between 1974 and 1994, with up-to-date introductions from the essayists and other contemporary thinkers, this volume opens a window onto unexplored grounds of Alan Watts' impact within late-twentieth-century discourse - an intermediate space where scholars reoriented their bearings through changing times and emerging academic trends. Offering varied explanations and (...) assessments of Alan Watts, including his influence on the Beat and Hippie generations, and his popularization of Zen Buddhism in America, it tackles unaddressed questions within the milieu of late-twentieth century America from the Reagan Revolution and religious conservatism, to paradigm shifts in Buddhist studies and the rise of post-colonial theory. Contributors' post-mortem analyses and critiques of Watts allow for a thematic rendering of their consonance or dissonance with noted Beat, Hippie, and Zen Buddhism themes of his lifetime. This volume will appeal to scholars and students of humanistic psychology, transpersonal psychology, the psychology of religion, comparative religion, and American studies. (shrink)

Benedict de Spinoza (1632–1677) was about the most radical of the early modern philosophers who developed a unique metaphysics that inspired an intriguing moral philosophy, fusing insights from ancient Stoicism, Cartesian metaphysics, Hobbes and medieval Jewish rationalism. While helping to ground the Enlightenment, Spinoza’s thoughts, against the intellectual mood of the time, divorced transcendence from divinity, equating God with nature. His extremely naturalistic views of reality constructed an ethical structure that links the control of human passion to virtue and happiness. (...) By denying objective significance to things aside from human desires and beliefs, he is considered an anti-realist; and by endorsing a vision of reality according to which everyone ought to seek their own advantage, he is branded ethical egoist. This essay identified the varying influences of Spinoza’s moral anti-realism and ethical egoism on post-modernist thinkers who decried the “naïve faith” in objective and absolute truth, but rather propagated perspective relativity of reality. It recognized that modern valorization of ethical relativism, which in certain respects, detracts from the core values of the Enlightenment, has its seminal roots in his works. (shrink)

The 2016 launch of the courier giant—Dalsey, Hillblom, and Lynn’s Advanced Regional Centre in Singapore—was significant not just for the scale of the facility and its impressive level of innovation, but for the visual identity and branding of DHL’s red and yellow corporate colours. These colours, as is evident in all branding, set it out from the rest, and have become a symbol of power and domination. This resonates with the use of colour categories to isolate human beings into unjust (...) classes that manifest divisive social and racial hierarchies. The symbolism of colourism and ethnicism viewed either plainly or as metaphors, lies in the “othering” of fellow human beings for discrimination and scapegoating. The markers are the same, whether in the case of George Floyd or the victims of discrimination and/or recurrent massacres in Nigeria. This essay explores how, by creating a visible barge of “otherness,” the current political leadership either shirked responsibility in the face of discriminations, or contrived excuses for the endless massacre of minorities in Nigeria. (shrink)

In ethics and political philosophy, the concepts of equity, equality, need satisfaction, and justice are significant for the fulfilment of underlying requirements of human rights, and the attainment of peace in societies. Studies show these as potential frames for defining processes, distributing resources, sharing responsibilities, allocating rewards, demonstrating respect and dispensing with unequal treatments. Justice, as the ideal that impels us to impartially adjudicate between competent claims, is linked to equality. But as the moral force that propels actions for needs’ (...) satisfaction, it is linked to equity. Hence, equality and equity are two elements of the theory of justice: both are grounded on the principles of distributive justice. This ‘common grounding’ apparently obfuscates their distinctive features, and over time, has elicited their equiparation. This essay highlights the archetypal frames of the notions of equity and equality as indispensable principles of social justice. It identifies the skewed distribution of resources in Nigeria as arising from a legal framework that removes the power of personal/group autonomy from the people. The essay notes the misleading tendency in the insulated use of equality for justice, and accepts the primacy of distributive justice amongst rival pathways to national cohesive living. (shrink)

Although the cultural values of the Igbo of South-East Nigeria are multiple and diverse, research seems to have identified a seminal link between most of them to the much touted sense of communality. In communality, the sheer strength and vivacity of the Igbo spirit is magnificently showcased, and in it there is a concrete assemblage of the Igbo mythology.In this paper the Igbo myths of the origin of mankind and death are explored to evaluate their rich meaning-contents, their significant influence (...) on the religious-cultural, and, in consequence, the whole gamut of the traditional people’s worldview was duly x-rayed. In conclusion, observations were presented which indicate that even the contemporary Igbo pathways are not bereft of the daunting influences of ancient myths. (shrink)

Which political principles should govern global politics? In his new book, Simon Caney engages with the work of philosophers, political theorists, and international relations scholars in order to examine some of the most pressing global issues of our time. Are there universal civil, political, and economic human rights? Should there be a system of supra- state institutions? Can humanitarian intervention be justified?

Revelatory insights into the early life and thought of the preeminent French feminist philosopher Dating from her years as a philosophy student at the Sorbonne, this is the 1926-27 diary of the teenager who would become the famous French philosopher, author, and feminist, Simone de Beauvoir. Written years before her first meeting with Jean-Paul Sartre, these diaries reveal previously unknown details about her life and offer critical insights into her early philosophy and literary works. Presented here for the first time (...) in translation and fully annotated, the diary is completed by essays from Barbara Klaw and Margaret A. Simons that address its philosophical, historical and literary significance. The volume represents an invaluable resource for tracing the development of Beauvoir's independent thinking and influence on the world. (shrink)

This volume collects some influential essays in which Simon Blackburn, one of our leading philosophers, explores one of the most profound and fertile of philosophical problems: the way in which our judgments relate to the world. This debate has centered on realism, or the view that what we say is validated by the way things stand in the world, and a variety of oppositions to it. Prominent among the latter are expressive and projective theories, but also a relaxed pluralism (...) that discourages the view that there are substantial issues at stake. The figure of the "quasi-realist" dramatizes the difficulty of conducting these debates. Typically philosophers thinking of themselves as realists will believe that they alone can give a proper or literal account of some of our attachments--to truth, to facts, to the independent world, to knowledge and certainty. The quasi-realist challenge, developed by Blackburn in this volume, is that we can have those attachments without any metaphysic that deserves to be called realism, so that the metaphysical picture that goes with our practices is quite idle. The cases treated here include the theories of value and knowledge, modality, probability, causation, intentionality and rule-following, and explanation. A substantial new introduction has been added, drawing together some of the central themes. The essays articulate a fresh alternative to a primitive realist/anti-realist opposition, and their cumulative effect is to yield a new appreciation of the delicacy of the debate in these central areas. (shrink)

"What is required if men and women are to feel at home in society and are to recover their vitality? Into wrestling with that question, Simone Weil put the very substance of her mind and temperament. The apparently solid edifices of our prepossessions fall down before her onslaught like ninepins, and she is as fertile and forthright in her positive suggestions . . . she can be relied upon to toss aside the superficial and to come to grips with the (...) essential and the profound." -- Time Literary Supplement. (shrink)

The relationship of part to whole is one of the most fundamental there is, yet until now there has been no full-length study of this concept. This book shows that mereology, the formal theory of part and whole, is essential to ontology. Peter Simons surveys and criticizes previous theories, especially the standard extensional view, and proposes a more adequate account which encompasses both temporal and modal considerations in detail. This has far-reaching consequences for our understanding of such classical philosophical concepts (...) as identity, individual, class, substance and accident, matter, form, essence, dependence, and integral whole. It also enables the author to offer new solutions to long-standing problems surrounding these concepts, such as the Ship of Theseus Problem and the issue of mereological essentialism. The author shows by his use of formal techniques that classical philosophical problems are amenable to rigorous treatment, and the book represents a synthesis of issues and methods from the analytical tradition and from the older continental realist tradition of Brentano and the early Husserl. (shrink)

Simon Blackburn puts forward a compelling original philosophy of human motivation and morality. He maintains that we cannot get clear about ethics until we get clear about human nature. So these are the sorts of questions he addresses: Why do we behave as we do? Can we improve? Is our ethics at war with our passions, or is it an upshot of those passions? Blackburn seeks the answers in an exploration of guilt, shame, disgust, and other moral emotions; he (...) draws also on game theory and cognitive science in his account of the structures of human motivation. Many philosophers have wanted a naturalistic ethics a theory that integrates our understanding of human morality with the rest of our understanding of the world we live in. What is special about Blackburn's naturalistic ethics is that it does not debunk the ethical by reducing it to the non-ethical. At the same time he banishes the spectres of scepticism and relativism that have haunted recent moral philosophy. Ruling Passions sets ethics in the context of human nature: it offers a solution to the puzzle of how ethics can maintain its authority even though it is rooted in the very emotions and motivations that it exists to control. (shrink)

Our engagement with time is a ubiquitous feature of our lives. We are aware of time on many scales, from the briefest flicker of change to the way our lives unfold over many years. But to what extent does this encounter reveal the true nature of temporal reality? To the extent that temporal reality is as it seems, how do we come to be aware of it? And to the extent that temporal reality is not as it seems, why does (...) it seem that way? These are the central questions addressed by Simon Prosser in Experiencing Time. He defends the B-theory of time, according to which the apparently dynamic quality of change, the special status of the present, and even the passage of time are all illusions. Prosser goes on to explore solutions to certain puzzles raised by experiences of temporal features such as changes, rates, and durations, and in doing so sheds light on broader issues in the philosophy of mind. (shrink)

In these interviews from 1982 and 1985, I ask Beauvoir about her philosophical differences with Jean-Paul Sartre on the issues of voluntarism vs social conditioning and embodiment, individualism vs reciprocity, and ontology vs ethics. We also discuss her influence on Sartre's work, the problems with the current English translation of The Second Sex, her analyses of motherhood and feminist concepts of woman-identity, and her own experience of sexism.

This is the first collection of essays bringing together Deleuzian Philosophy and postcolonial theory. Bignall and Patton assemble some of the world's leading figures in these fields to explore rich linkages between two previously unrelated areas of study.

Although it is argued that social justice is a core concern for the discipline, nursing has not generally played a leadership role in the responses to many of the greatest social problems of our time. These include the accelerated rate of climate change, pandemic threats, systemic racism, growing health and social inequities, and the regulation of new technologies to ensure an equitable future ‘for all.’ In nursing codes of ethics, administration, education, policies, and practice, social justice is often claimed to (...) be a core value, yet it is rarely contextualized by philosophical or theoretical underpinnings. It appears that nurses’ commitment to social justice may stem more from a penchant for ‘doing good’ than an attempt to explore, understand, and enact what is meant by social justice from an ontological, epistemological, and methodological perspective. We contend that the dominance of a human science perspective in nursing contributes to a narrow definition of health and relegates many issues central to social justice to the margins of nurses’ care. In this article, we explore how the focus on ‘the human’ in the human science perspective may not only be limiting the capacity of nurses to develop strategies to adequately address social injustice, but in some instances, direct nurses to contribute to their very reproduction. We suggest that a critical interrogation of this human‐centric hegemony can identify avenues of rupture and introduce posthumanism as an additional philosophical perspective for consideration to help bridge the human‐social divide. (shrink)

This paper examines what would be a fair distribution of the right to emit greenhouse gases. It distinguishes between views that treat the distribution of this right on its own (Isolationist Views) and those that treat it in conjunction with the distribution of other goods (Integrationist Views). The most widely held view treats adopts an Isolationist approach and holds that emission rights should be distributed equally. This paper provides a critique of this 'equal per capita' view, and the isolationist assumptions (...) on which it depends. It examines four arguments for this view, finding each wanting. It then presents two general challenges to the 'equal per capita' view, and, indeed, any views which treat the distribution of greenhouse gas emissions in isolation from other goods. It concludes by outlining and defending an alternative (Integrationist) approach to the distribution of rights to emit greenhouse gases. (shrink)

This book, designed for high-level undergraduates, postgraduates and fellow researchers, introduces the reader to the main areas of metaethical work today. As we as introducing familiar positions and arguments, Kirchin argues clearly and engagingly for a set of distinctive and arresting views.