The Limits of Peacekeeping highlights the Australian government's peacekeeping efforts in Africa and the Americas from 1992 to 2005. Changing world power structures and increased international cooperation saw a boom in Australia's peacekeeping operations between 1991 and 1995. The initial optimism of this period proved to be misplaced, as the limits of the United Nations and the international community to resolve deep-seated problems became clear. There were also limits on how many missions a middle-sized country like Australia could support. Restricted by the size of the armed forces and financial and geographic constraints, peacekeeping was always a secondary task to ensuring the defence of Australia. Faith in the effectiveness of peacekeeping reduced significantly, and the election of the Howard Coalition Government in 1996 confined peacekeeping missions to the near region from 1996–2001. This volume is an authoritative and compelling history of Australia's changing attitudes towards peacekeeping.

Petersen and Lupton focus critically on the new public health, assessing its implications for the concepts of self, embodiment and citizenship. They argue that the new public health is used as a source of moral regulation and for distinguishing between self and other. They also explore the implications of modernist belief in the power of science and the ability of experts to solve problems through rational administrative means that underpin the strategies and rhetoric of the new public health.

First multi-year cumulation covers six years: 1965-70.

The question of the ethical life is arguably one of the most compelling, and urgent, questions of our time. As Peter Singer, among others, has pointed out, almost 10 million children die each year due to poverty, some of whom would not die if the amount of aid that we now offer increases significantly. As Singer has also pointed out, the exploitation of human beings and other animals is a major ethical and practical concern. There can be little reasonable doubt that pain and suffering abound, in the world today, due to many causes such as poverty, disease, environmental degradation and destruction and anthropocentrism among others, just as there can be little reasonable doubt that some of the pain and suffering is preventable. So, what does it mean to live ethically today? Does it mean taking the point of view of the universe, as Sidgwick put it, memorably, rather than a narrow anthropocentric or speciesist view? Does it mean living in accordance with duties or obligations, or in light of recognised virtues, or with the minimisation of pain and suffering primarily in mind? Does it entail a consideration of the interests of other species and a rejection of the principle of the sanctity of human life? Does it mean not eating animals when other healthy alternatives are available, especially when those animals have been treated in ways that are inconsistent with their interests, whatever they may be? Does it mean taking active steps to reduce poverty on our part on a day to day basis? Is ethics exhausted in some sense today? And if we could reach some consensus on these questions, what difference would the ethical life make? Some argue that speciesism and the exploitation of human beings and other animals might diminish; that pain and suffering, especially gratuitous pain and suffering, would decrease, or at the very least, not increase; or that we will become more aware of the limitations of things such as “the traditional ethic of the sanctity of life”, as Singer calls it. Some argue that the ethical life is closely related to a life of relationships, reflection and deliberation, all of which deepen our understanding and enrich us personally. Others argue that the ethical life is closely related to our search for a meaningful life – that the ethical life can help us to find meaning in a world in which “meaning”, defined broadly, can seem elusive, enigmatic or unsubstantial. These and related issues and questions are explored in this collection, which illustrates the relevance, vitality and dynamism of ethics today.