This collection of influential essays illustrates the range, depth, and importance of moral realism, the fundamental issues it raises, and the problems it faces.

God and Morality evaluates the ethical theories of four principle philosophers, Aristotle, Duns Scotus, Kant, and R.M. Hare. Uses their thinking as the basis for telling the story of the history and development of ethical thought more broadly Focuses specifically on their writings on virtue, will, duty, and consequence Concentrates on the theistic beliefs to highlight continuity of philosophical thought

In this major new work, Matthew Kramer seeks to establish two mainconclusions. On the one hand, moral requirements are stronglyobjective. On the other hand, the objectivity of ethics is itselfan ethical matter that rests primarily on ethical considerations.Moral realism - the doctrine that morality is indeed objective - isa moral doctrine. Major new volume in our new series New Directions inEthics Takes on the big picture - defending the objectivity of ethicswhilst rejecting the grounds of much of the existing debate betweenrealists and anti-realists Cuts across both ethical theory and metaethics Distinguished by the quality of the scholarship and itsambitious range

Kenneth R. Westphal presents an original interpretation of Hume's and Kant's moral philosophies, the differences between which are prominent in current philosophical accounts. Westphal argues that focussing on these differences, however, occludes a decisive, shared achievement: a distinctive constructivist method to identify basic moral principles and to justify their strict objectivity, without invoking moral realism nor moral anti-realism or irrealism. Their constructivism is based on Hume's key insight that 'though the laws of justice are artificial, they are not arbitrary'. Arbitrariness in basic moral principles is avoided by starting with fundamental problems of social coördination which concern outward behaviour and physiological needs; basic principles of justice are artificial because solving those problems does not require appeal to moral realism (nor to moral anti-realism). Instead, moral cognitivism is preserved by identifying sufficient justifying reasons, which can be addressed to all parties, for the minimum sufficient legitimate principles and institutions required to provide and protect basic forms of social coördination (including verbal behaviour). Hume first develops this kind of constructivism for basic property rights and for government. Kant greatly refines Hume's construction of justice within his 'metaphysical principles of justice', whilst preserving the core model of Hume's innovative constructivism. Hume's and Kant's constructivism avoids the conventionalist and relativist tendencies latent if not explicit in contemporary forms of moral constructivism.

The comprehensive introduction to Catholic moral theology by the leading theologian and author of The Moral Virtues and Theological Ethics. In Introduction to Moral Theology, Father Romanus Cessario, O.P. presents and expounds on the basic and central elements of Catholic moral theology written in the light of Veritatis splendor. Since its publication in 2001, this first book in the Catholic Moral Thought series has been widely recognized as an authoritative resource on such topics as moral theology and the good of the human person created in God’s image; natural law; principles of human action; determination of the moral good through objects, ends, and circumstances; and the virtues, gifts of the Holy Spirit, and the Beatitudes. The Catholic Moral Thought series is designed to provide students with a comprehensive presentation of both the principles of Christian conduct and the specific teachings and precepts for fulfilling the requirements of the Christian life. Soundly based in the teaching of the Church, the volumes set out the basic principles of Catholic moral thought and the application of those principles within areas of ethical concern that are of paramount importance today.

Reconstructing Rawls has one overarching goal: to reclaim Rawls for the Enlightenment—more specifically, the Prussian Enlightenment. Rawls’s so-called political turn in the 1980s, motivated by a newfound interest in pluralism and the accommodation of difference, has been unhealthy for autonomy-based liberalism and has led liberalism more broadly toward cultural relativism, be it in the guise of liberal multiculturalism or critiques of cosmopolitan distributive-justice theories. Robert Taylor believes that it is time to redeem A Theory of Justice’s implicit promise of a universalistic, comprehensive Kantian liberalism. Reconstructing Rawls on Kantian foundations leads to some unorthodox conclusions about justice as fairness, to be sure: for example, it yields a more civic-humanist reading of the priority of political liberty, a more Marxist reading of the priority of fair equality of opportunity, and a more ascetic or antimaterialist reading of the difference principle. It nonetheless leaves us with a theory that is still recognizably Rawlsian and reveals a previously untraveled road out of Theory—a road very different from the one Rawls himself ultimately followed.