Relational Ethics in Practice presents a new collection of narratives on ethics in day-to-day therapeutic practice. Highly experienced professionals from a range of roles in the therapeutic professions explore ways of developing ethical and effective relationships. The contributors provide the reader with engaging and informative narratives that indicate how ethics can inform and influence practice in a variety of clinical contexts across the helping professions. These personal and professional narratives will encourage people to think more proactively about ethics and the impact that they have on both therapeutic practice, and life in general. Throughout this book, Lynne Gabriel, Roger Casemore and their contributors emphasise that the consideration of the ethical dimension is of paramount importance to successful processes and outcomes in every therapeutic relationship. Chapters cover a number of topics including: how theoretical approaches can inform ethical decision making and practice practical difficulties and ethical challenges innovative and unconventional approaches informed consent across various contexts pointers for good practice the notion of the 'wounded healer'. Relational Ethics in Practice: Narratives from Counselling and Psychotherapy will appeal to a wide range of readers involved in the helping professions including counsellors, psychotherapists, researchers, supervisors and trainees.

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 Based on the published and unpublished writings that Niebuhr completed during the last decade of his life, Roots of Relational Ethics demonstrates that Niebuhr's conception of responsibility was the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.

To understand the ethics of immigration, we need to start from the way it is enacted and understood by everyday actors: through practices of hospitality and hostility. Drawing on feminist and poststructuralist understandings of ethics and hospitality, this book offers a new approach to immigration ethics by exploring state and societal responses to immigration from the Global North and South. Rather than treating ethics as a determinable code for how we ought to behave toward strangers, it explores hospitality as a relational ethics -- an ethics without moralism -- that aims to understand and possibly transform the way people already do embrace and deflect obligations and responsibilities to each other. Building from specific examples in Colombia, Turkey and Tanzania, as well as the EU, US and UK, hospitality is developed as a structural and emotional practice of drawing and redrawing boundaries of inside and outside, belonging and non-belonging. It thereby actively creates a society as a communal space with a particular ethos: from a welcoming home to a racialised hostile environment. Hospitality is therefore treated as a critical mode of reflecting on how we create a 'we' and relate to others through entangled histories of colonialism, displacement, friendship and exploitation. Only through such a reflective understanding can we seek to transform immigration practices to better reflect the real and aspirational ethos of a society. Instead of simple answers -- removing borders or creating global migration regimes -- the book argues for grounded negotiations that build from existing local capacities to respond to immigration.

The first in a new series on ethics in the counselling professions, Navigating Relational Ethics in Day-to-Day Practice contextualises the series and provides a practical ‘how to’ guide for bringing the theoretical concepts of ethics into practice. Lynne Gabriel and Andrew Reeves provide a compelling explanatory narrative on the importance of translating ethical concepts into meaningful pragmatic practice and practitioner tools. They set out key theories, concepts, and contemporary challenges in practice ethics, offering multiple lenses through which to make meaning of complex practice or risk scenarios and settings. Importantly, the book considers contemporary concepts associated with social justice including working in anti-oppressive ways. The chapters feature an array of engaging material, including a round table dialogue on working ethically in day-to-day practice, a ‘toolkit’ for working ethically across multiple contexts and presenting issues, and a rich collection of case examples from the authors’ lived experience. This text supports trainees and practitioners in taking ethical frameworks into their direct work with clients and in their wider role in practice.

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.