Eminent political theorist Joseph Carens tests the limits of democratic theory in the realm of immigration, arguing that any acceptable immigration policy must be based on moral principles even if it conflicts with the will of the majority.

Many poor and oppressed people wish to leave their countries of origin in the third world to come to affluent Western societies. This essay argues that there is little justification for keeping them out. The essay draws on three contemporary approaches to political theory - the Rawlsian,the Nozickean, and the utilitarian - to construct arguments for open borders. The fact that all three theories converge upon the same results on this issue, despite their significant disagreements on others, strengthens the case (...) for open borders and reveals its roots in our deep commitment to respect all human beings as free and equal moral persons. The final part of the essay considers communitarian objections to this conclusion, especially those of Michael Walzer. (shrink)

This book makes a significant contribution to the contemporary debate about multiculturalism and democratic theory. It reflects upon the ways in which claims about culture and identity are advanced by immigrants, national minorities, aboriginals, and other groups. It argues that liberal democrats should provide recognition and support for minority cultures and identities, and examines case studies from a number of different societies to show how theorists can learn about justice.

"First published by Oxford University Press, 1916."--Title page verso.

This book addresses a prominent group of virtues and vices as portrayed in popular films to further our understanding of these moral character traits. The discussions emphasize the interplay between the philosophical conception of the virtues and vices and the cinematic representations of character. Joseph H. Kupfer explores how fictional characters possessing certain moral strengths and weaknesses concretize our abstract understanding of them. Because the actions that flow from these traits occur in cinematic contexts mirroring real world conditions, the (...) narrative portrayals of these moral characteristics can further our appreciation of their import. Humility, integrity, and perseverance, for example, are depicted in Chariots of Fire, The Fabulous Baker Boys, and Billy Elliot, while the vices of envy, arrogance and vanity are captured in Amadeus, Whiplash, and Young Adult. This interdisciplinary work in philosophy and film criticism will be of great interest to scholars and students of film studies, philosophy of film, ethics, aesthetics, and popular culture. (shrink)

Suggests that illegal immigrants should be offered a path to citizenship.

The inclusion of morally binding values such as religious—or in a broader sense, spiritual—values fundamentally alter organizational decision-making and ethical behavior. Family firms, being a particularly value-driven type of organization, provide ample room for religious beliefs to affect family, business, and individual decisions. The influence that the owning family is able to exert on value formation and preservation in the family business makes religious family firms an incubator for value-driven and faith-led decision-making and behavior. They represent a particularly rich and (...) relevant context to re-assess the relationship between ethical beliefs, decision-making processes and behaviors in business organizations at the interface between family and professional logics. This Special Issue is dedicated to deepening our understanding of the role religious values and spirituality play in the formation of organizational ethical practices in faith-led family firms and resulting organizational and family-related outcomes. In this editorial, we introduce the 10 papers included in this Special Issue, which investigate the relationship between religion or spirituality and family firm ethical behavior in various geographical, cultural and religious contexts, using a multitude of qualitative and quantitative methodologies. By focusing on the effects of religious or spiritual orientations on both the business and the family, as well as on the values, norms and goals present in the family business system, further research can gain a more nuanced understanding of the relationship between religious and spiritual believes, and sustainable ethical behavior in family firms. (shrink)

Irregular migrants are morally entitled to a wide range of legal rights, including basic human and civil rights. Therefore, states ought to create a firewall between those charged with protecting and enforcing these rights and those charged with enforcing immigration laws.

Joseph Kupfer removes aesthetics from the exclusive province of museums, concert halls, and the periphery of human interests to reveal the impact of aesthetic experience on daily living.

This article explores the advantages of using a range of actual cases in doing political theory. This sort of approach clarifies what is at stake in alternative theoretical formulations, draws attention to the wisdom that may be embedded in existing practices, and encourages theorists to confront challenges they might otherwise overlook and to think through the implications of their accounts more fully.

This article explores normative questions about what legal rights settled immigrants should have in liberal democratic states. It argues that liberal democratic justice, properly understood, greatly constrains the distinctions that can be made between citizens and residents. The longer people stay in a society, the stronger their moral claims become, and after a while they pass a threshold that entitles them to virtually the same legal status as citizens and eventually easy access to citizenship itself.

This essay discusses the ethical issues raised by immigration to rich democratic states in Europe and North America. The article identifies questions about the following topics: access to citizenship, inclusion, residents, temporary workers, irregular migrants, non-discrimination in admissions, family reunification, refugees, and open borders. It explores the answers to these questions that flow from a commitment to democratic principles.

For this collection entitled “After Socialism,” we were asked to reflect upon such questions as what rectifications to present market capitalist systems might be desirable and whether there is any viable remnant in the socialist ideal that ought to be preserved. My basic answer to the latter is that the socialist principle of distribution “From each according to abilities, to each according to needs” remains a compelling moral ideal, superior to the resigned, complacent, or enthusiastic acceptance of economic inequality that (...) is offered by defenders of conventional capitalism and by many versions of liberalism. And so, my answer to the former is that the rectifications to present market capitalist systems that would be desirable would be to reduce the deep injustices and social malformations of these systems as much as possible by moving their distributive outcomes in the direction of the socialist ideal. (shrink)

Moral philosophers are fond of the dictum “ought implies can” and even deontologists normally admit the need to take account of consequences in the design of social institutions. Too often, however, philosophers fail to take advantage of the knowledge provided by the social sciences about the constraints and consequences of alternative forms of social organization. By discussing ideals in abstraction from the problems of institutionalization, they fail at least to see some of the important consequences and costs of a proposed (...) ideal, and sometimes they fail even to understand the ideal itself. (shrink)

Moral philosophers are fond of the dictum “ought implies can” and even deontologists normally admit the need to take account of consequences in the design of social institutions. Too often, however, philosophers fail to take advantage of the knowledge provided by the social sciences about the constraints and consequences of alternative forms of social organization. By discussing ideals in abstraction from the problems of institutionalization, they fail at least to see some of the important consequences and costs of a proposed (...) ideal, and sometimes they fail even to understand the ideal itself. (shrink)

Joseph Carens argues that Michael Walzer's account of the moral autonomy of political communities is not true to our shared understanding of justice. Drawing upon a wide range of cross‐cultural examples, he argues that our understanding of justice requires us sometimes to criticize institutions and policies of political communities that are culturally different to our own communities. Focusing on issues of gender and democracy, he also argues that the ‘we’ who make these judgements does not always correspond to the (...) members of a political community but can be either wider or narrower. (shrink)

Will Kymlicka’s new book makes important conceptual, methodological, and substantive contributions to contemporary discussions of multiculturalism. Nevertheless, Kymlicka’s attempt to construct a defense of special rights for minority cultural groups on the basis of his conception of “societal culture” entails implications that are both too radical and too restrictive with regard to the kinds of minority claims they support. In particular, Kymlicka’s account undermines the claims of immigrant minorities to the sorts of special rights that Kymlicka thinks they are entitled (...) to demand. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.1 (2003) 77-89 [Access article in PDF] Engaging Nature Aesthetically Joseph H. Kupfer Acting in Nature For the most part, most of us appreciate nature as spectators. Some portion of a natural scene is viewed as if it were a painting or photograph. We look for the picturesque in experiencing the real thing because our aesthetic approach toward nature has been filtered through (...) pictures — a canyon's spacious contours, a spectacular waterfall, a weeping willow swaying and billowing in the breeze. And there is certainly nothing wrong with this approach. I like a splendid sunset or majestic peak as much as the next person. However, thinking of nature solely or chiefly as an aesthetic scene to be observed is unnecessarily limiting. Regarding natural phenomena as material for detached, pictorial observation overlooks the aesthetic features revealed only through our active intercourse with nature.In what follows, I outline an active aesthetic of nature appreciation in particular, a series of physical responses to nature which yield a spectrum of aesthetic possibilities. Our active relationship toward nature is expressible by the relevant prepositions, as action can be in or into nature, against or with nature. Of course there will be overlap among these modes of dealing with nature aesthetically, but they are nevertheless fairly distinct and distinguishable. Moreover, the types of activity are arranged so that each succeeding way of addressing nature encompasses the aesthetic virtues of the preceding types of activity. As we move from acting in nature to acting with nature, therefore, our aesthetic experience becomes richer and more inclusive. 1The first active departure from the role of mere observer is found in acting in nature. When we act in or within nature, natural phenomena are the medium of our movement. Whether, hiking up the valley or swimming in the lake, we participate in the natural environment. And that participation [End Page 77] uncovers aesthetic features of nature not available to the mere spectator or observer. Walking through the valley, the prospect of wildflowers shifts from a distant, cascading carpet to a direct encounter with individual shapes, colors, fragrances, and textures. Our aesthetic experience includes appreciation of the shift in perspective itself, from long-range floral vista to more intimate perception.When we swim in the lake, it is no longer simply a thing viewed — a shifting montage of patterns of light playing on its surface. Instead, the lake is experienced as a translucent medium which alternately resists and yields to our arm, leg, and torso movement. Immersed in the water, we feel warm and cool patches, and hear sounds muffled and transmuted by the lake. The sound of our breathing is also modified by the watery medium, as well as by our physical labors.Acting in nature provides two aesthetic opportunities absent from mere spectating. First, the fact that we are active in the natural environment brings home a sense of ourselves as causal agents. Instead of change merely taking place in the natural environment, we are directly bringing about the change. Because we walk through the valley or swim in the lake, otherwise unavailable sensory experiences are enjoyed. Our movement, moreover, enables these experiences to develop from one moment to the next, at best, in an integrated sequence. In addition, there are the specific aesthetic features created for us by our physical activity — our bodily involvement beyond the more typical visual panorama. For example, tension and relaxation in our muscles, the feel and sound of our breathing and heartbeat correspond to change in our natural surroundings. Our bodies furnish us with responses to the natural environment because we are moving in it, not simply observing it.A more homey example of acting in nature is the case of standing or climbing "inside" a tree. Most of us enjoy the aesthetic experience of walking in the woods, among clusters of trees and other wildlife. But the individual tree also offers an opportunity for acting in or within nature. Enclosed within its branches and leaves, whether on the ground or alight a limb, we gain a new aesthetic perspective. The... (shrink)

ABSTRACTLibertarians like John Tomasi, who care about social justice, must say more about which economic freedoms matter and why they matter if they hope to persuade liberal egalitarians to adopt their approach. In particular, they must clarify the preconditions of equal freedom and explore more fully the relationship between security and freedom. They must also address questions about collective-action problems and the extent to which the modern corporation should be viewed as an outgrowth and expression of individual freedom. Finally, libertarians (...) should engage more fully with recent feminist literature that challenges the ideal of market-centered self-authorship that Tomasi celebrates. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.1 (2003) 77-89 [Access article in PDF] Engaging Nature Aesthetically Joseph H. Kupfer Acting in Nature For the most part, most of us appreciate nature as spectators. Some portion of a natural scene is viewed as if it were a painting or photograph. We look for the picturesque in experiencing the real thing because our aesthetic approach toward nature has been filtered through (...) pictures — a canyon's spacious contours, a spectacular waterfall, a weeping willow swaying and billowing in the breeze. And there is certainly nothing wrong with this approach. I like a splendid sunset or majestic peak as much as the next person. However, thinking of nature solely or chiefly as an aesthetic scene to be observed is unnecessarily limiting. Regarding natural phenomena as material for detached, pictorial observation overlooks the aesthetic features revealed only through our active intercourse with nature.In what follows, I outline an active aesthetic of nature appreciation in particular, a series of physical responses to nature which yield a spectrum of aesthetic possibilities. Our active relationship toward nature is expressible by the relevant prepositions, as action can be in or into nature, against or with nature. Of course there will be overlap among these modes of dealing with nature aesthetically, but they are nevertheless fairly distinct and distinguishable. Moreover, the types of activity are arranged so that each succeeding way of addressing nature encompasses the aesthetic virtues of the preceding types of activity. As we move from acting in nature to acting with nature, therefore, our aesthetic experience becomes richer and more inclusive. 1The first active departure from the role of mere observer is found in acting in nature. When we act in or within nature, natural phenomena are the medium of our movement. Whether, hiking up the valley or swimming in the lake, we participate in the natural environment. And that participation [End Page 77] uncovers aesthetic features of nature not available to the mere spectator or observer. Walking through the valley, the prospect of wildflowers shifts from a distant, cascading carpet to a direct encounter with individual shapes, colors, fragrances, and textures. Our aesthetic experience includes appreciation of the shift in perspective itself, from long-range floral vista to more intimate perception.When we swim in the lake, it is no longer simply a thing viewed — a shifting montage of patterns of light playing on its surface. Instead, the lake is experienced as a translucent medium which alternately resists and yields to our arm, leg, and torso movement. Immersed in the water, we feel warm and cool patches, and hear sounds muffled and transmuted by the lake. The sound of our breathing is also modified by the watery medium, as well as by our physical labors.Acting in nature provides two aesthetic opportunities absent from mere spectating. First, the fact that we are active in the natural environment brings home a sense of ourselves as causal agents. Instead of change merely taking place in the natural environment, we are directly bringing about the change. Because we walk through the valley or swim in the lake, otherwise unavailable sensory experiences are enjoyed. Our movement, moreover, enables these experiences to develop from one moment to the next, at best, in an integrated sequence. In addition, there are the specific aesthetic features created for us by our physical activity — our bodily involvement beyond the more typical visual panorama. For example, tension and relaxation in our muscles, the feel and sound of our breathing and heartbeat correspond to change in our natural surroundings. Our bodies furnish us with responses to the natural environment because we are moving in it, not simply observing it.A more homey example of acting in nature is the case of standing or climbing "inside" a tree. Most of us enjoy the aesthetic experience of walking in the woods, among clusters of trees and other wildlife. But the individual tree also offers an opportunity for acting in or within nature. Enclosed within its branches and leaves, whether on the ground or alight a limb, we gain a new aesthetic perspective. The... (shrink)

An interdisciplinary work in philosophy and film studies, Joseph Kupfer investigates narrative theory through the analysis of five films that have narrative as their subject matter and where stories and storytelling are central: A River Runs Through It, Wonder Boys, Ordinary People, The Shape of Things and Unforgiven. Kupfer's readings of the films explore the role of story creation in knowing ourselves and planning our future, in structuring social relationships, and in sharpening our experience of popular culture - including (...) mass-marketed films. (shrink)

Introduction -- Aestheticized violence -- Women warriors: the rise of female control -- Hyper-violence: the thrill of Kill Bill -- Surrealistic violence: no muscles, no splatter -- Surrealistic violence: women warriors unite.