Most of us who live in the North and the West consume far too much – too much meat, too much fat, too much sugar, too much salt. We are more likely to put on too much weight than to go hungry. We live in a society that is heading for a crash. We are aware of what is happening and yet we refuse to take it fully into account. Above all we refuse to address the issue that lies at the heart of our problems – namely, the fact that our societies are based on an economy whose only goal is growth for growth’s sake. Serge Latouche argues that we need to rethink from the very foundations the idea that our societies should be based on growth. He offers a radical alternative – a society of ‘de-growth’. De-growth is not the same thing as negative growth. We should be talking about ‘a-growth’, in the sense in which we speak of ‘a-theism’. And we do indeed have to abandon a faith or religion – that of the economy, progress and development—and reject the irrational and quasi-idolatrous cult of growth for growth’s sake. While many realize that that the never-ending pursuit of growth is incompatible with a finite planet, we have yet to come to terms with the implications of this – the need to produce less and consume less. But if we do not change course, we are heading for an ecological and human disaster. There is still time to imagine, quite calmly, a system based upon a different logic, and to plan for a ‘de-growth society’.

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The increasing plurality of religions and world-views in western society has major implications for religious communication in both public and private settings. This study is an important step in an exploration of the consequences of this religious plurality for religious education in primary education. The chief concern of this study is the following question: To what extent is a pedagogic model in which pupils are encouraged to participate in an interreligious dialogue adequate for coping with this religious plurality? To address this question, the author discusses the following research questions: what are the cognitive, the affective and the attitudinal effects of the interreligious model for religious education, and can this model be legitimised? These questions are considered in the context of a discussion of the meaning of religion and an elaboration of the aim of religious education within the context of a secularized and multicultural society.

For thousands of years, people have used nature to justify their political, moral, and social judgments. Such appeals to the moral authority of nature are still very much with us today, as heated debates over genetically modified organisms and human cloning testify. The Moral Authority of Nature offers a wide-ranging account of how people have used nature to think about what counts as good, beautiful, just, or valuable. The eighteen essays cover a diverse array of topics, including the connection of cosmic and human orders in ancient Greece, medieval notions of sexual disorder, early modern contexts for categorizing individuals and judging acts as "against nature," race and the origin of humans, ecological economics, and radical feminism. The essays also range widely in time and place, from archaic Greece to early twentieth-century China, medieval Europe to contemporary America. Scholars from a wide variety of fields will welcome The Moral Authority of Nature, which provides the first sustained historical survey of its topic. Contributors: Danielle Allen, Joan Cadden, Lorraine Daston, Fa-ti Fan, Eckhardt Fuchs, Valentin Groebner, Abigail J. Lustig, Gregg Mitman, Michelle Murphy, Katharine Park, Matt Price, Robert N. Proctor, Helmut Puff, Robert J. Richards, Londa Schiebinger, Laura Slatkin, Julia Adeney Thomas, Fernando Vidal

Originally published in 1963. Perhaps the most generative ethical question of eighteenth-century France was how to live a virtuous and happy life at the same time. During the Age of Enlightenment, Christianity fell out of vogue as the dominant and authoritative moral code. In place of Christianity's emphasis on sin and redemption in light of a supposed afterlife, present happiness became recognized as an appropriate end goal among French Enlightenment thinkers. French intellectuals struggled to find equilibrium between nature (a person's individual goals and needs) and culture (the political, economic, and social organization of humans for a collective good). Enlightenment discourse generated a unique cultural moment in which thinkers addressed the problems of humans' moral coexistence through the dichotomy of nature and culture. Lester Crocker addresses these questions in an overview of ethical thought in eighteenth-century France.

This book addresses one central question: if justice is to be done in the name of the community, how far do the decision-makers need to reflect the community, either in their profile or in the opinions they espouse? Each contributor provides an answer on the basis of a careful analysis of the rules, assumptions and practices relating to their own national judicial system and legal culture. Written by national experts, the essays illustrate a variety of institutional designs towards a better reflection of the community. The involvement of lay people is often most visible in judicial appointments at senior court level, with political representatives sometimes appointing judges. They consider the lay involvement in the judicial system more widely, from the role of juries to the role of specialist lay judges and lay assessors in lower courts and tribunals. This lay input into judicial appointments is explored in light of the principle of judicial independence. The contributors also critically discuss the extent to which judicial action is legitimised by any ‘democratic pedigree’ of the judges or their decisions. The book thus offers a range of perspectives, all shaped by distinctive constitutional and legal cultures, on the thorny relationship between the principle of judicial independence and the idea of democratic accountability of the judiciary.