Dimensions of Goodness is based on the second conference of the Notre Dame Institute for Advanced Study, whose aim is to bridge the normative and descriptive dimensions of knowledge by bringing in as many disciplines as possible to address fundamental philosophical issues. While the first conference dealt with the elusive topic of beauty, the second addressed crucial issues of ethics. In the first section of this volume, the German philosophers Franz von Kutschera and Markus Gabriel discuss the nature of values and the reasons why we believe that normativity has a place in the world. In the second section, the British historian Jonathan Israel, the American theologian Jennifer Herdt, and the editor of the volume analyse epochal changes in our moral beliefs, due to Enlightenment, Christianity, and the general evolution of moral ideas, which is presented in a way that markedly differs from Alasdair MacIntyre’s famous account. The third section explores both the light that the exact sciences shed on the process of decision making (in the contributions by the Italian neuroscientist Camillo Padoa-Schioppa and the Canadian psychologist Clive Seligman) as well as the ethical challenges that modern science has brought forward in areas such as the responsibility of scientists, bioethics and medical ethics in chapters by the Swiss chemist and Nobel laureate Richard Ernst, the American bioethicist and historian of biology Jane Maienschein, and the American philosopher and legal scholar Anita Allen. The fourth section focuses on specific challenges of our time – the British philosopher Robin Atfield explores the principles of environmental ethics, the Swiss business ethicist Georges Enderle investigates goodness in economy, the Mexican elder statesman (former Secretary of Economy and of Foreign Affairs) Luiz Ernesto Derbez Bautista looks at the challenges of development, and the American legal scholars Steven D. Smith and Mary Ellen O’Connell examine the place of religion in the American constitution and the power of international law in limiting violence respectively. Finally, the last section consists of a chapter by the well-known Chinese intellectual Wang Hui on Lu Xun’s struggle to find a middle way between respect of one’s own tradition and the demands of globalization. There is probably no other volume in which so many different disciplines come together to try to find a convergence of perspectives on basic moral issues. The book will be invaluable to those who believe that goodness is the focal point of most academic disciplines and that academia can find a stronger point of unity in a common reflection on what goodness in various areas means.

This God-inspired book focuses on helping parents present God’s Goodness to their children. It encourages habits that bring God to the forefront of daily living. It shares simple ways parents can teach their children to look for God’s goodness in all that we do. It conveys that we can see His Goodness through each one of our smiles, as well as in the sky during the day and night, and through the fruits of the spirit. It reminds us that we should be able to recognize when His enemy Satan is having an influence in our lives as well, but that God is always with us everywhere we go. It shares with parents a simple way to keep God active in our lives through prayer at the table, bedtime, and church. It also expresses the importance of being grateful for all that God has done for us and for His unconditional love. It reminds us that All things are possible with God and that we are nothing without Him. His goodness can indeed be seen in You and Me all around the world!

Richard Kraut argues that goodness is not a reason-giving property--in fact, there may be no such thing.

On Goodness attempts to answer the question "What is goodness?" It is natural to associate this question with ethics; but goodness is not confined to ethics. Water and wine, a strategy for streamlining maintenance operations, and an oil painting may all be good and in non-ethical ways. Goodness figures prominently in ethics; so the study serves ethics. But it serves other domains as well. On Goodness is a contribution to the foundations of value theory. It is also a metaphysical inquiry, for two reasons. As the examples indicate, the entity under investigation is extremely general. Goodness occurs in potables, plans, and paintings, among countless other kinds of things. Second, it is particularly obscure what sort of being the entity is. Besides the description "good," is there a single thing that good drinks, strategies, and artworks share? Is their goodness related in a more complex way? And regardless of these relations, in any instance, just what is that goodness? The question "What is goodness?" has been central to philosophy since Socrates and Plato made it their polestar. The distinctive contribution of On Goodness lies in its methodology. The method of pursuing the metaphysical question is linguistic. The basic proposal is that achieving the answer depends on clarifying the meaning and use of the words "good" and "goodness." Consequently, the study is pervasively informed by and critically engaged with contemporary linguistic theories and ideas.

McCawley supplements his earlier book—which covers such topics as presuppositional logic, the logic of mass terms and nonstandard quantifiers, and fuzzy logic—with new material on the logic of conditional sentences, linguistic applications of type theory, Anil Gupta's work on principles of identity, and the generalized quantifier approach to the logical properties of determiners.

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