Though the revised edition of A Theory of Justice, published in 1999, is the definitive statement of Rawls's view, so much of the extensive literature on Rawls's theory refers to the first edition. This reissue makes the first edition once again available for scholars and serious students of Rawls's work.

Though the revised edition of A Theory of Justice, published in 1999, is the definitive statement of Rawls's view, so much of the extensive literature on Rawls's theory refers to the first edition.

James P. Sterba offers something that philosophers have long sought: an argument showing that morality is rationally required. Furthermore he argues that morality requires substantial equality. Even libertarian perspectives, which would seem to require minimal enforcement of morality, are shown to lead to a requirement of equality.

Consider the case of Gary Gyges, an otherwise normal human being who, for reasons of personal gain, has embezzled $300,000 while working at People's National Bank and is in the process of escaping to the South Sea Islands where he will have the good fortune to live a pleasant life protected by the local authorities and untroubled by any qualms of conscience. If we assume that in the society from which Gyges is fleeing moral standards are generally observed, Gyges's behavior (...) would be obviously immoral. Is it possible, however, that Gyges, a rational person, may have had perfectly consistent reasons for acting immorally? Is it also possible that Gyges may not have had any moral reasons at all to refrain from his act of embezzlement? (shrink)

In recent decades governments around the world have been increasingly concerned about terrorism and have introduced new laws and policies in an attempt to combat it. I examine here the weakest link in chains of security management: what I call the realm of “the informal,” where neither law nor formal policy is at work, but where stereotypes, traditional sayings and jokes, social ideals often promoted by mass media, etiquette requirements certainly are. This realm is so dangerous precisely because of its (...) deceptively innocuous appearance. First, I explain the kinds of things that function in the informal realm, revealing that it is more extensive than might first appear. Secondly, I describe three real-life examples where some informal factor plays a vital role in a catastrophic outcome, to show that such seemingly trivial matters can acquire tremendous practical significance in critical situations. My focus is on the influence of some informal factor on individuals who are in no way trying to threaten security, but rather intend to maintain or enhance it. Their roles call for that commitment. Finally I consider one of the three examples more carefully and illustratively, to demonstrate some of the key points raised. Currently, thinking about the dangers informal factors pose is routinely reactive (rather than proactive), often prompted by a catastrophe that has already occurred, but this means we miss some of what could be learned from the catastrophe. We need a far more proactive approach to those factors in the informal sphere and we need a much stronger focus on individuals who are responsible for and committed to maintaining security. Otherwise threats to security will remain are more serious than is typically acknowledged. (shrink)

In this unique work, James P. Sterba argues that traditional ethics has yet to confront the three significant challenges posed by environmentalism, feminism, and multiculturalism. He maintains that while traditional ethics has been quite successful at dealing with the problems it faces, it has not addressed the possibility that its solutions to these problems are biased in favor of humans, men, and Western culture. In Three Challenges to Ethics: Environmentalism, Feminism, and Multiculturalism, Sterba examines each of these challenges. In the (...) case of environmentalism, he argues that traditional ethics must incorporate conflict resolution principles that favor nonhumans over humans in a significant range of cases. In terms of feminism, he maintains that traditional ethics should rule out gendered family structures and implement an ideal of androgyny. In regard to multiculturalism, he contends that traditional ethics must endorse an ethics that is secular in character and that can survive an extensive comparative evaluation of both Western and non-Western moral ideals and cultures. The only textbook devoted to this topic, Three Challenges to Ethics is an engaging text for introductory courses in ethics and moral problems and is also interesting and provocative reading for scholars and general readers. (shrink)

This book presents an account of normative practical reasons and the way in which they contribute to the rationality of action. Rather than simply 'counting in favour of' actions, normative reasons play two logically distinct roles: requiring action and justifying action. The distinction between these two roles explains why some reasons do not seem relevant to the rational status of an action unless the agent cares about them, while other reasons retain all their force regardless of the agent's attitude. It (...) also explains why the class of rationally permissible action is wide enough to contain not only all morally required action, but also much selfish and immoral action. The book will appeal to a range of readers interested in practical reason in particular, and moral theory more generally. (shrink)