Moral Wages offers the reader a vivid depiction of what it is like to work inside an agency that assists victims of domestic violence and sexual assault. Based on over a year of fieldwork by a man in a setting many presume to be hostile to men, this ethnographic account is unlike most research on the topic of violence against women. Instead of focusing on the victims or perpetrators of abuse, Moral Wages focuses exclusively on the service providers in the middle. It shows how victim advocates and counselors—who don't enjoy extrinsic benefits like pay, power, and prestige—are sustained by a different kind of compensation. As long as they can overcome a number of workplace dilemmas, they earn a special type of emotional reward reserved for those who help others in need: moral wages. As their struggles mount, though, it becomes clear that their jobs often put them in impossible situations—requiring them to aid and feel for vulnerable clients, yet giving them few and feeble tools to combat a persistent social problem.

Revolutions come in waves and cycles. We are again riding the crest of a revolutionary epic, much like 1848 or 1917, from the Arab Spring to movements against austerity in Greece to the Occupy movement. In Wages of Rebellion, Chris Hedges -- who has chronicled the malaise and sickness of a society in terminal moral decline in his books Empire of Illusion and Death of the Liberal Class -- investigates what social and psychological factors cause revolution, rebellion, and resistance. Drawing on an ambitious overview of prominent philosophers, historians, and literary figures he shows not only the harbingers of a coming crisis but also the nascent seeds of rebellion. Hedges' message is clear: popular uprisings in the United States and around the world are inevitable in the face of environmental destruction and wealth polarization. Focusing on the stories of rebels from around the world and throughout history, Hedges investigates what it takes to be a rebel in modern times. Utilizing the work of Reinhold Niebuhr, Hedges describes the motivation that guides the actions of rebels as "sublime madness" -- the state of passion that causes the rebel to engage in an unavailing fight against overwhelmingly powerful and oppressive forces. For Hedges, resistance is carried out not for its success, but as a moral imperative that affirms life. Those who rise up against the odds will be those endowed with this "sublime madness." From South African activists who dedicated their lives to ending apartheid, to contemporary anti-fracking protests in Alberta, Canada, to whistleblowers in pursuit of transparency, Wages of Rebellion shows the cost of a life committed to speaking the truth and demanding justice. Hedges has penned an indispensable guide to rebellion.

Moral Sentiments and Material Interests presents an innovative synthesis of research in different disciplines to argue that cooperation stems not from the stereotypical selfish agent acting out of disguised self-interest but from the presence of "strong reciprocators" in a social group. Presenting an overview of research in economics, anthropology, evolutionary and human biology, social psychology, and sociology, the book deals with both the theoretical foundations and the policy implications of this explanation for cooperation. Chapter authors in the remaining parts of the book discuss the behavioral ecology of cooperation in humans and nonhuman primates, modeling and testing strong reciprocity in economic scenarios, and reciprocity and social policy. The evidence for strong reciprocity in the book includes experiments using the famous Ultimatum Game (in which two players must agree on how to split a certain amount of money or they both get nothing.)

This book shows through argument and numerous policy-related examples how understanding moral philosophy can improve economic analysis, how moral philosophy can benefit from economists' analytical tools, and how economic analysis and moral philosophy together can inform public policy. Part I explores the idea of rationality and its connections to ethics, arguing that when they defend their formal model of rationality, most economists implicitly espouse contestable moral principles. Part II addresses the nature and measurement of welfare, utilitarianism and cost-benefit analysis. Part III discusses freedom, rights, equality, and justice - moral notions that are relevant to evaluating policies, but which have played little if any role in conventional welfare economics. Finally, Part IV explores work in social choice theory and game theory that is relevant to moral decision making. Each chapter includes recommended reading and discussion questions.

This 2006 book shows through accessible argument and numerous examples how understanding moral philosophy can improve economic analysis, how moral philosophy can benefit from economists' analytical tools, and how economic analysis and moral philosophy together can inform public policy. Part I explores rationality and its connections to morality. It argues that in defending their model of rationality, mainstream economists implicitly espouse contestable moral principles. Part II concerns welfare, utilitarianism and standard welfare economics, while Part III considers important moral notions that are left out of standard welfare economics, such as freedom, rights, equality, and justice. Part III also emphasizes the variety of moral considerations that are relevant to evaluating policies. Part IV then introduces technical work in social choice theory and game theory that is guided by ethical concepts and relevant to moral theorizing. Chapters include recommended readings and the book includes a glossary of relevant terms.

Should we pay children to read books or to get good grades? Should we allow corporations to pay for the right to pollute the atmosphere? Is it ethical to pay people to test risky new drugs or to donate their organs? What about hiring mercenaries to fight our wars? Auctioning admission to elite universities? Selling citizenship to immigrants willing to pay? In What Money Can't Buy, Michael J. Sandel takes on one of the biggest ethical questions of our time: Is there something wrong with a world in which everything is for sale? If so, how can we prevent market values from reaching into spheres of life where they don't belong? What are the moral limits of markets? In recent decades, market values have crowded out nonmarket norms in almost every aspect of life—medicine, education, government, law, art, sports, even family life and personal relations. Without quite realizing it, Sandel argues, we have drifted from having a market economy to being a market society. Is this where we want to be?In his New York Times bestseller Justice, Sandel showed himself to be a master at illuminating, with clarity and verve, the hard moral questions we confront in our everyday lives. Now, in What Money Can't Buy, he provokes an essential discussion that we, in our market-driven age, need to have: What is the proper role of markets in a democratic society—and how can we protect the moral and civic goods that markets don't honor and that money can't buy?

Financial disasters--and stories of the greedy bankers who precipitated them--seem to underscore the idea that self-interest will always trump concerns for the greater good. Indeed, this idea is supported by the prevailing theories in both economics and evolutionary biology. But is it valid? In What Price the Moral High Ground?, economist and social critic Robert Frank challenges the notion that doing well is accomplished only at the expense of doing good. Frank explores exciting new work in economics, psychology, and biology to argue that honest individuals often succeed, even in highly competitive environments, because their commitment to principle makes them more attractive as trading partners. Drawing on research he has conducted and published over the past decade, Frank challenges the familiar homo economicus stereotype by describing how people create bonds that sustain cooperation in one-shot prisoner's dilemmas. He goes on to describe how people often choose modestly paid positions in the public and nonprofit sectors over comparable, higher-paying jobs in the for-profit sector; how studying economics appears to inhibit cooperation; how social norms often deter opportunistic behavior; how a given charitable organization manages to appeal to donors with seemingly incompatible motives; how concerns about status and fairness affect salaries in organizations; and how socially responsible firms often prosper despite the higher costs associated with their business practices. Frank's arguments have important implications for the conduct of leaders in private as well as public life. Tossing aside the model of the self-interested homo economicus, Frank provides a tool for understanding how to better structure organizations, public policies, and even our own lives.