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Environmental political philosophy has generally been framed around the differing axiologies of ecocentrism (nature‐centred) and anthropocentric (human‐centred) forms of ethics. This book seeks to challenge the political relevance of this philosophical dispute with respect to the problem of nature preservation as public policy. A detailed analysis of the philosophical underpinnings of both ecocentric and ‘ecological humanist’ positions shows that the ‘embedded humanism’ within ecocentric arguments offers an opportunity to move beyond the ecocentric‐anthropocentric divide. Furthermore, a principle of ‘strong irreplaceability’ with regard to natural goods can provide the basis for a political argument for nature preservation that is compatible with both human‐centred and nature‐centred concerns.

What happens when we engage with fictional characters? What sort of cognitive activity and affective response does reading about imaginary figures involve? How do our imaginative engagements bear on our actions in the wider world? Moving between literary and philosophical analysis, this book considers the ways in which readers feel when they read, and how they understand ideas of feeling. By using poetic rewritings of The Tempest as its focus, this book broaches questions about fictional belief, morality, and the dynamics between readers, writers, and fictional characters. The book challenges conventionally accepted ideas of literary identification. It questions whether this activity is necessarily central to our reading practices, and scrutinises why identification has been seen as so important to some liberal humanist theories of literary engagement. Individual chapters on Robert Browning, W. H. Auden, and Samuel Beckett, who all drew on Shakespeare's late play, offer new readings of some major works, while the book's epilogue tackles questions of contemporary sympathy.

This book offers a comprehensive account of the role of religion within the public order of the European Union. It examines the facilitation and protection of individual and institutional religious freedom in EU law and the means through which the Union facilitates religious input and influence over law. In addition, the book identifies the limitations on religious influence over law and politics that have been identified by the Union as fundamental elements of its public order and prerequisites to EU membership. It demonstrates that the Union seeks to balance its predominantly Christian religious heritage with an equally strong secular and humanist movement by facilitating religion as a form of cultural identity while limiting its political influence. Such balancing takes place in the context of the Union's limited legitimacy and its commitment to respect for Member State cultural autonomy. Deference towards the cultural role of religion at Member State level enables culturally-entrenched religions to exercise a greater degree of influence within the Union's public order than ‘outsider’ faiths that lack a comparable cultural role. The book places the Union's approach to religion in the context of broader historical and sociological trends around religion in Europe and of contemporary debates around secularism, equal treatment, and the role of Islam in Europe.

In this book, the author uses his wide range of clinical experience caring for severely ill patients and their families to illustrate the challenges and potential of end-of-life care. Section One utilizes the near-death experiences of two patients to explore values underlying medical humanism, and then presents the case of “Diane” to explore the fundamental clinical commitments of partnership and non-abandonment. Section Two explores, illustrates, and provides practical guidance for clinicians, patients, and families about critical communication issues including delivering bad news, discussing palliative care, and exploring the wish to die. In Section Three, difficult ethical and policy challenges inherent in hospice work, including the rule of double effect, terminal sedation, and physician-assisted suicide, are explored using a mix of real cases and an analysis of underlying clinical, ethical, and policy issues. In the final chapter, the author discusses the tragic death of his brother, which occurred as this book was being completed, and how his family made the most emotionally challenging decisions of their lives. The author exposes readers to an internally consistent and practical way of thinking by simultaneously embracing the potential of palliative care, and also acknowledging that it has limitations. His philosophy of offering forthright discussions with patient and family, mutual decision making, ensuring medical and palliative care expertise, and committing to see the dying process through to the patient's death, is vividly illustrated.

Do we have positive duties to help others in need or are our moral duties only negative, focused on not harming them? Are any of the former duties of justice that respond to enforceable rights? Is their scope global? Should we aim for global equality besides the eradication of severe global poverty? Is a humanist approach to egalitarian distribution based on rights that all human beings as such have defensible, or must egalitarian distribution be seen in an associativist way, as tracking existing frameworks such as statehood and economic interdependence? Are the eradication of global poverty and the achievement of global equality practically feasible or are they hopelessly utopian wishes? This book argues that there are basic positive duties of justice to help eradicate severe global poverty, that global egalitarian principles are also reasonable even if they cannot be fully realized in the short term, and that there are dynamic duties to enhance the feasibility of the transition from global poverty to global equality in the face of nonideal circumstances such as the absence of robust international institutions and the lack of a strong ethos of cosmopolitan solidarity. The very notion of feasibility is crucial for normative reasoning, but has received little explicit philosophical discussion. This book offers a systematic exploration of that concept as well as of its application to global justice. It also arbitrates the current debate between humanist and associativist accounts of the scope of distributive justice. Drawing on moral contractualism (the view that we ought to follow the principles that no one could reasonably reject), this book provides a novel defense of humanism, challenges several versions of associativism (which remains the most popular view among political philosophers), and seeks to integrate the insights underlying both views.

The book offers the first full‐length treatment in English of Hegel's idea of freedom. It explores his theory of what it is for an individual to be free and his account of the social and political contexts in which freedom is developed, realized, and sustained. The book investigates a number of central questions concerning Hegel's ethics and political theory. Is Hegel's outlook unacceptably conservative? Can freedom be equated with rational self‐determination? Is there any special connection between freedom and citizenship? By offering interpretations of Hegel's views on these and other questions, the book develops a novel ‘civic humanist’ reading of Hegel's social philosophy, one that restores to its proper, central place Hegel's idea of freedom. The book is written in a clear and jargon‐free style and will be of interest to anyone concerned with Hegel's ethical, social, and political thought and the sources of contemporary ideas about freedom, community, and the state.

Rejecting the assumption of theism as the African American orientation, and in response to a central question—What is the look of a nontheistic theology?—Pinn provides the first systematic African American nontheistic theology. It expands the range of theological resources to include more of the mundane materials generally overlooked in African American theology. Through an appreciation of a complex sense of community that extends beyond a simple location of the like-minded, The End of God-Talk offers a new center for theological inquiry and ties this to a sense of the human much more scientifically grounded than the imago Dei ideas that dominate African American theistic theologies. Pinn explores the importance of symmetry as a new marker of meaning, one that rejects traditional notions of salvation—even those posed by the more materially grounded liberation theologies. Furthermore, Pinn proposes a turn to Thoreau, Frederick Douglass, Harriet Tubman, and Alice Walker as a way of forging a sense of ethical conduct consistent with African American nontheistic humanism. The book ends with an exploration of the religious significance of ordinary spaces and activities as the locations for humanist theological engagement. Through a turn to embodied human life as the proper arena for and content of theologizing, Pinn's book opens a new theological path with important implications for ongoing work in African American religious studies.

Sir Richard Morison (c.1513–1556) was an accomplished scholar, propagandist, diplomat, theologian and politician. Based on extensive archival research, this book provides the first full historical treatment of Morison, contextualizing him within each of his careers: he is considered as a propagandist, politician, reformer, diplomat and Marian exile. Educated at Oxford and Padua, Morison was a cosmopolitan scholar and owner of an impressive library. His scholarly activities—from poetry to law reform—contribute to our understanding of English humanism. As Henry VIII's most prolific propagandist, Morison constructed theories of English kingship during the crucial years of Henry's Reformation. Yet he was not the servile ‘pet humanist’ of historical commonplace—his polemical tracts offer important new insights into Tudor politics and the English Reformation. Morison was a committed evangelical who adeptly negotiated the vicissitudes of Henry VIII's court. From Thomas Cromwell's client he became an influential political figure: a gentleman of the Privy Chamber and MP in Henry VIII's and Edward VI's reigns. Morison was involved in the English Reformation: in the 1530s he helped draft official doctrinal statements, translated works by leading reformers and composed theological treatises; in the 1540s he served on several Edwardian commissions. Morison's diplomatic career supplies new information on diplomatic training, methodology and culture, and foreign policy, portraying a relatively sophisticated diplomatic corps. In exile, Morison was a more significant figure than previously thought and was at the heart of the exile community in Strasbourg. This book is more than a biography. It is a series of interrelated micro‐studies, each of which makes a substantial contribution to its field.