Examines the evolution of collective human rights in international relations and argues that the concept of human rights must integrate group rights based on race/ethnicity, gender, class, and sexuality.

Examines the evolution of collective human rights in international relations and argues that the concept of human rights must integrate group rights based on race/ethnicity, gender, class, and sexuality.

In a diverse and innovative selection of new essays by cutting-edge theologians and philosophers, Suffering Religion examines one of the most primitive but challenging questions to define human experience - why do we suffer? As a theme uniting very different religious and cultural traditions, the problem of suffering addresses issues of passivity, the vulnerability of embodiment, the generosity of love and the complexity of gendered desire. Interdisciplinary studies bring different kinds of interpretations to meet and enrich each other. Can the notion of goodness retain meaning in the face of real affliction, or is pain itself in conflict with meaning? Themes covered include: *philosophy's own failure to treat suffering seriously, with special reference to the Jewish tradition *Martin Buber's celebrated interpretations of scriptural suffering *suffering in Kristevan psychoanalysis, focusing on the Christian theology of the cross *the pain of childbirth in a home setting as a religiously significant choice *Gods primal suffering in the kabbalistic tradition *Incarnation as a gracious willingness to suffer.

Beyond Criminology is an innovative, groundbreaking critique of the narrow focus of conventional criminology. The authors argue that crime forms only a small and often insignificant amount of the harm experienced by people. They show that, while custom and tradition play an important role in the perpetuation of some types of harm, many forms of harm are rooted in the inequalities and social divisions systematically produced in -- and by -- contemporary states. Exploring a range of topics including violence, indifference, corporate and state harms, murder, children, asylum and immigration policies, sexuality and poverty, the contributions raise a number of theoretical and methodological issues associated with a social harm approach. Only once we have identified the origins, scale and consequences of social harms, they argue, can we begin to formulate possible responses -- and these are more likely to be located in public and social policy than in the criminal justice system. The book provides an original and challenging new perspective that goes beyond criminology -- one which will be of interest to students, teachers and policy makers.

In this groundbreaking work, Ariella Azoulay thoroughly revises our understanding of the ethical status of photography. It must, she insists, be understood in its inseparability from the many catastrophes of recent history. She argues that photography is a particular set of relations between individuals and the powers that govern them and, at the same time, a form of relations among equals that constrains that power. Anyone, even a stateless person, who addresses others through photographs or occupies the position of a photograph’s addressee, is or can become a member of the citizenry of photography. The crucial arguments of the book concern two groups that have been rendered invisible by their state of exception: the Palestinian noncitizens of Israel and women in Western societies. Azoulay’s leading question is: Under what legal, political, or cultural conditions does it become possible to see and show disaster that befalls those with flawed citizenship in a state of exception? The Civil Contract of Photography is an essential work for anyone seeking to understand the disasters of recent history and the consequences of how they and their victims are represented.

With honesty, sensitivity, and concern for biblical truth, Sproul addresses the afterlife and the role of suffering in human experience.

Suffering, in one form or another, is present in all of our lives. But why do we suffer? On one reading, this is a question about the causes of physical and emotional suffering. On another, it is a question about whether suffering has a point or purpose or value. In this ground-breaking book, Michael Brady argues that suffering is vital for the development of virtue, and hence for us to live happy or flourishing lives. After presenting a distinctive account of suffering and a novel interpretation of its core element - unpleasantness - Brady focuses on three claims that are central to his picture. The first is that forms of suffering, like pain and remorse, can themselves constitute virtuous responses. The second is that suffering is essential for four important classes of virtue: virtues of strength, such as fortitude and courage; virtues of vulnerability, such as adaptability and humility; moral virtues, such as compassion; and the practical and epistemic excellences that make up wisdom. His third and final claim is that suffering is vital for the social virtues of justice, love, and trust, and hence for the flourishing of social groups.