This book aims to clarify the debate between moral relativists and moral absolutists by showing what is right and what is wrong about each of these positions, by revealing how the phenomenon of moral diversity is connected with moral relativism, and by arguing for the importance of relationships between persons as key to reaching a satisfactory understanding of the issues involved in the debate.

Robert Audi looks at four previous major attempts to codify ethical behaviour: the virtue ethics of Aristotle, the rule-based ethics of Kant; J.S. Mill's utilitarianism; and the movement known as 'common-sense' ethics associated with W.D. Ross.

On September 11 2001, thousands of people died in the attacks on the United States. How could the terrorists justify these acts? A young man kills his sister to protect his family's honour. How could this be 'right' These are just some of the questions tackled by Neil Levy in an incisive and elegant guide to the philosophy of moral relativism - the idea that concepts of 'rightness' and 'wrongness' vary from culture to culture, and that there is no such thing as an absolute moral code. Opening with a comprehensive definition of this controversial theory, the book examines all the arguments for and against moral relativism, from its implications for ethics to the role of human biology and the difficulty of separating cultural values from innate behaviour

In this book, David B. Wong defends an ambitious and important new version of moral relativism. He does not espouse the type of relativism that says anything goes, but he does start with a relativist stance against alternative theories such that there need not be only one universal truth. Wong proposes that there can be a plurality of true moralities existing across different traditions and cultures, all with one core human question as to how we can all live together.

Do we as humans have no shared standards by which we can understand each other? Do we truly have divergent views about what constitutes good and evil, harm and welfare, dignity and humiliation, or is there some underlying commonality that wins out? These questions show up everywhere, from the debate over female circumcision to the UN Declaration of Human Rights. They become ever more pressing in an age of mass immigration, religious extremism and the rise of identity politics. So by what right do we judge particular practices as barbaric? Who are the real barbarians? This provocative book takes an enlightening look at what we believe, why we believe it and whether there really is an irreparable moral discord between 'us' and 'them'.

This volume is devoted solely to the topic of moral relativism. The 19 contemporary selections are nontechnical and fall under five main headings which include general issues of moral relativism, moral diversity, the coherence of moral relativism, and relativism, realism, and rationality.

This book analyzes the debate surrounding cultural diversity and its implications for ethics. If ethics are relative to particular cultures or societies, then it is not possible to hold that there are any fundamental human rights. The author examines the role of cultural tradition, often used as a defense against critical ethical judgments, and explores key issues in health and medicine in the context of cultural diversity: the physician-patient relationship, disclosing a diagnosis of a fatal illness, informed consent, brain death and organ transplantation, rituals surrounding birth and death, female genital mutilation, sex selection of offspring, fertility regulation, and biomedical research involving human subjects. Among the conclusions the author reaches are that ethical universals exist but must not be confused with ethical absolutes. The existence of ethical universals is compatible with a variety of culturally relative interpretations, and some rights related to medicine and health care should be considered human rights. Illustrative examples are drawn from the author's experiences serving on international ethical review committees and her travels to countries in Africa, Asia, and Latin America, where she conducted educational workshops and carried out her own research.