H. Richard Niebuhr's major work, which he did not live to complete, was to be on theological ethics. Based on the published and unpublished writings that Niebuhr completed during the last decade of his life, Roots of Relational Ethics demonstrates that Niebuhr's conception of responsibility was the culmination of his thought about self, God, Christ, the church, ethics and decision-making, and social evil. R. Melvin Keiser examines the limitations and potential of Niebuhr's use of responsibility in comparison with relevant themes in liberation and feminist theological ethics. He suggests that Niebuhr's mature work can contribute to the alleviation of environmental exploitation, sexism, anti-Judaims, war, racism, and classism.

H. Richard Niebuhr's major work, which he did not live to complete, was to be on theological ethics. Based on the published and unpublished writings that Niebuhr completed during the last decade of his life, Roots of Relational Ethics demonstrates that Niebuhr's conception of responsibilitywas the culmination of his thought about self, God, Christ, the church, ethics and decision-making, and social evil. R. Melvin Keiser examines the limitations and potential of Niebuhr's use of responsibility in comparison with relevant themes in liberation and feminist theological ethics. Hesuggests that Niebuhr's mature work can contribute to the alleviation of environmental exploitation, sexism, anti-Judaims, war, racism, and classism.

This collection of original essays explores the social and relational dimensions of individual autonomy. Rejecting the feminist charge that autonomy is inherently masculinist, the contributors draw on feminist critiques of autonomy to challenge and enrich contemporary philosophical debates about agency, identity, and moral responsibility. The essays analyze the complex ways in which oppression can impair an agent's capacity for autonomy, and investigate connections, neglected by standard accounts, between autonomy and other aspects of the agent, including self-conception, self-worth, memory, and the imagination.

The author assesses the ethics of care as a promising alternative to the familiar moral theories that serve so inadequately to guide our lives. Held examines what we mean by care and focuses on caring relationships. She also looks at the potential of care for dealing with social issues and global problems.

American psychologist Carol Gilligan holds that dominant ethical theories, with their strong emphasis on rights and justice, fail to see how care is an indispensable part of moral life. This failure weakens their credibility as adequate, universal ethical theories. In Comprehending Care, Tove Pettersen investigates whether an ethics of care really does give voice to a normative perspective that traditional moral theory has disregarded. More specifically, she considers whether Carol Gilligan's own theoretical contribution is an ethical theory of care, and if it is likely to contribute to such a revised understanding. Pettersen argues that central elements in a consistent and justifiable ethics of care theory can in fact be extracted from her works, and is an ethics that to some extent challenges traditional ethical theories by revealing some of their ontological and epistemological inadequacies, such as tacit assumptions, unforeseen disturbing implications, and deficient moral categories. Within Gilligan's theoretical stance, Pettersen finds suggestions for necessary revisions to remedy the flawed or deficient understanding generated by traditional ethical theory. She argues, however, that Gilligan exaggerates her general critique of Western moral philosophy, and specifically of the 'justice tradition,' and she exposes how Gilligan's portrayal of this tradition is misguided in places, arguing that accommodating the concerns of justice is a central challenge, yet to be met, for an ethics of care.

Musical activity is one of the most ubiquitous and highly valued forms of social interaction in North America (to say nothing of world over), being engaged from sporting events to political rallies, concerts to churches. Moreover, music's use as an affective agent for political and religious programs suggests that it has ethical significance. Indeed, many have said as much. It is surprising then that music's ethical significance remains one of the most undertheorized aspects of both moral philosophy and music scholarship. Music for Others: Care, Justice, and Relational Ethics in Christian Music fills part of this scholarly gap by focusing on the religious aspects of musical activity, particularly on the practices of Christian communities. Based on ethnomusicological fieldwork at three Protestant churches and a group of seminary students studying in an immersion course at South by Southwest (SXSW), and synthesizing theories of discourse, formation, and care ethics oriented towards restorative justice, it first argues that relationships are ontological for both human beings and musical activity. It further argues that musical meaning and emotion converge in human bodies such that music participates in personal and communal identity construction in affective ways-yet these constructions are not always just. Thus, considering these aspects of music's ways of being in the world, Music for Others finally argues that music is ethical when it preserves people in and restores people to just relationships with each other, and thereby with God.