PARALYZING THE AGENTS OF SHAME The enemies of some people are rejoicing and making fun of them. They are interested in making them objects of reproach. Beloved, are you not tired of that reproach in your life? Are you going to sit by and watch your enemies throw you into the fire of shame and disgrace? Do you want a destiny beyond reproach? If you mean to have the last laugh over your enemies and put your mockers to shame, then you need this book to show you how.

CUT IT DOWN Trees are planted to produce fruits and when they are not productive, we are not happy. God has planted us to bear spiritual fruits, which invariably results in sweet physical fruits. He is the heavenly Gardener. That is why it is very important that you know your purpose on earth. The book in your hand is a useful tool on how your life can bear fruit, since that is God's expectation. It also helps you to know the kind of fruit you should bear. When you bear the right kind of fruit, you will prosper both spiritually and physically.

BLINDING THE EVIL EYES There are evil eyes around which monitor people. Perhaps you are wondering how your enemies know your secrets and every move you make. Or perhaps you do not understand how the enemy knows that you are at the point of breakthrough and comes and scuttles it. They get this information through the evil eyes employed to follow you. The only way to be free is to know how to blind these evil eyes. Find that out in this book and receive your deliverance from the evil monitors.

In this volume, Ryden and Marshall bring together the field of composition and rhetoric with critical whiteness studies to show that in our "post race" era whiteness and racism not only survive but actually thrive in higher education. As they examine the effects of racism on contemporary literacy practices and the rhetoric by which white privilege maintains and reproduces itself, Ryden and Marshall consider topics ranging from the emotional investment in whiteness to the role of personal narrative in reconstituting racist identities to critiques of the foundational premises of writing programs steeped in repudiation of despised discourses. Marshall and Ryden alternate chapters to sustain a multi-layered dialogue that traces the rhetorical complexities and contradictions of teaching English and writing in a university setting. Their lived experiences as faculty and administrators serve to underscore the complex code of whiteness even as they push to decode it and demonstrate how their own pedagogical practices are raced and racialized in multiple ways. Collectively, the essays ask instructors and administrators to consider more carefully the pernicious nature of whiteness in their professional activities and how it informs our practices.

Bloggers confessing that they waste food, non-governmental organizations naming corporations selling unsustainably harvested seafood, and veterans apologizing to Native Americans at the Standing Rock Sioux Reservation for environmental and social devastation caused by the United States government all signal the existence of action-oriented guilt and identity-oriented shame about participation in environmental degradation. Environmental Guilt and Shame demonstrates that these moral emotions are common among environmentally friendly segments of the United States but have received little attention from environmental ethicists though they can catalyze or hinder environmental action. Concern about environmental guilt and shame among “everyday environmentalists” reveals the practical, emotional, ethical, and existential issues raised by environmental guilt and shame and ethical insights about guilt, shame, responsibility, agency, and identity. A typology of guilt and shame enables the development and evaluation of these ethical insights. Environmental Guilt and Shame makes three major claims: first, individuals and collectives, including the diffuse collectives that cause climate change, can have identity, agency, and responsibility and thus guilt and shame. Second, some agents, including collectives, should feel guilt and/or shame for environmental degradation if they hold environmental values and think that their actions shape and reveal their identity. Third, a number of conditions are required to conceptually, existentially, and practically deal with guilt and shame's effects on agents. These conditions can be developed and maintained through rituals. Existing rituals need more development to fully deal with individual and collective guilt and shame as well as the anthropogenic environmental degradation that may spark them.

Shame is a Jekyll-and-Hyde emotion--it can be morally valuable, but it also has a dark side. Thomason presents a philosophically rigorous and nuanced account of shame that accommodates its harmful and helpful aspects. Thomason argues that despite its obvious drawbacks and moral ambiguity, shame's place in our lives is essential.

Moral Aims brings together nine previously published essays that focus on the significance of the social practice of morality for what we say as moral theorists, the plurality of moral aims that agents are trying to realize and that sometimes come into tension, and the special difficulties that conventionalized wrongdoing poses.