How to be decent, how to build a decent society, emerges out of the author's analysis of the corrosive functioning of humiliation in its many forms. Avishai Margalit writes from experience at the borderlands of conflicts between Eastern Europeans and Westerners, and Palestinians.

Avishai Margalit builds his social philosophy on this foundation: a decent society, or a civilized society, is one whose institutions do not humiliate the people under their authority, and whose citizens do not humiliate one another. What political philosophy needs urgently is a way that will permit us to live together without humiliation and with dignity. Most of the philosophical attention nowadays is drawn to the ideal of the just society based on the right balance between freedom and equality. The ideal of the just society is a sublime one but hard to realize. The decent society is an ideal which can be realized even in our children's lifetime. We should get rid of cruelty first, advocated Judith Shklar. Humiliation is a close second. There is more urgency in bringing about a decent society than in bringing about a just one. Margalit begins concretely where we live, with all the infuriating acts of humiliation that make living in the world so difficult. He argues in a concrete way in the spirit of Judith Shklar and Isaiah Berlin. This is a social philosophy that resists all those menacing labels that promote moral laziness, just as it urges us to get beyond the behavior that labels other human beings. Margalit can't be earmarked as liberal or conservative. If a label is necessary, then the most suitable is George Orwell's humane socialism, a far cry from Animal Farm socialism with its many tools of oppression. How to be decent, how to build a decent society, emerges out of Margalit's analysis of the corrosive functioning of humiliation in its many forms. This is a thoroughly argued and, what is much more, a deeply felt book that springs from Margalit's experience at the borderlands of conflicts between Eastern Europeans and Westerners, between Palestinians and Israelis.

The search for ‘the Decent Society’ – a fit place in which to live – has informed policy at both governmental and international level. This book analyses its nature and devises a consistent way of measuring the concept world-wide on the basis of a coherent theory of agency within social structure. Influenced by classical sociology and by the economist Amartya Sen, the book posits that societies need to create (a) economic security, (b) social cohesion, (c) social inclusion, and (d) the conditions for empowerment. The model is interactive and recursive; each component provides the requirements for each of the others. This book outlines the sociopolitical framework underlying ’the Decent Society' and summarises a decade of research, some of which has had a formative impact on governments’ policies. The first half contains studies of social quality based on surveys in the former Soviet Union and sub-Saharan Africa, while the second half describes the construction of a Decent Society Index for comparing very different countries across the world. This book and the index it develops will be of interest both to academics and researchers in sociology, politics, economics, psychology, social policy and development studies and to policy-makers in government, local government and the NGOs.

Nobel Prize-winning economist explains why we need to reclaim finance for the common good The reputation of the financial industry could hardly be worse than it is today in the painful aftermath of the 2008 financial crisis. New York Times best-selling economist Robert Shiller is no apologist for the sins of finance—he is probably the only person to have predicted both the stock market bubble of 2000 and the real estate bubble that led up to the subprime mortgage meltdown. But in this important and timely book, Shiller argues that, rather than condemning finance, we need to reclaim it for the common good. He makes a powerful case for recognizing that finance, far from being a parasite on society, is one of the most powerful tools we have for solving our common problems and increasing the general well-being. We need more financial innovation—not less—and finance should play a larger role in helping society achieve its goals. Challenging the public and its leaders to rethink finance and its role in society, Shiller argues that finance should be defined not merely as the manipulation of money or the management of risk but as the stewardship of society's assets. He explains how people in financial careers—from CEO, investment manager, and banker to insurer, lawyer, and regulator—can and do manage, protect, and increase these assets. He describes how finance has historically contributed to the good of society through inventions such as insurance, mortgages, savings accounts, and pensions, and argues that we need to envision new ways to rechannel financial creativity to benefit society as a whole. Ultimately, Shiller shows how society can once again harness the power of finance for the greater good.

“Seamlessly combines analytic rigor with personal memoir . . . its arguments are drawn from political history . . . Biblical commentary . . . novels and biographies.” (Amélie Rorty, Tufts University) Adultery, treason, and apostasy no longer carry the weight they once did. Yet we constantly see and hear stories of betrayal. Avishai Margalit argues that the tension between the ubiquity of betrayal and the loosening of its hold is a sign of the strain between ethics and morality, between thick and thin human relations. On Betrayal offers a philosophical account of thick human relations?relationships with friends, family, and core communities?through their pathology, betrayal. Judgments of betrayal often shift unreliably. A traitor to one side is a hero to the other. Yet the notion of what it means to betray is remarkably consistent across cultures and eras. Betrayal undermines thick trust, dissolving the glue that holds our most meaningful relationships together. On Betrayal is about ethics: what we owe to the people and groups that give us our sense of belonging. Drawing on literary, historical, and personal sources, Maraglit examines what our thick relationships are and should be and revives the long-discarded notion of fraternity. “Provocative and illuminating.” —Michael Walzer, Institute for Advanced Study “Witty and wise, precise and profound, On Betrayal is an easy but deep read: it sees life as it really is with all its turmoil.” —The Christian Century “The range of Margalit’s examples is astonishing. . . . He is much more knowledgeable about and comfortable with communities (and in communities) than most philosophers are, and so he is very good at recognizing when they go wrong.” —New York Review of Books

Counter to the popular impression that Adam Smith was a champion of selfishness and greed, Jerry Muller shows that the Inquiry into the Nature and Causes of the Wealth of Nations maintained that markets served to promote the well-being of the populace and that government must intervene to counteract the negative effects of the pursuit of self-interest. Smith's analysis went beyond economics to embrace a larger "civilizing project" designed to create a more decent society.

In this spirited and irreverent critique of Darwin’s long hold over our imagination, a distinguished philosopher of science makes the case that, in culture as well as nature, not only the fittest survive: the world is full of the “good enough” that persist too. Why is the genome of a salamander forty times larger than that of a human? Why does the avocado tree produce a million flowers and only a hundred fruits? Why, in short, is there so much waste in nature? In this lively and wide-ranging meditation on the curious accidents and unexpected detours on the path of life, Daniel Milo argues that we ask these questions because we’ve embraced a faulty conception of how evolution—and human society—really works. Good Enough offers a vigorous critique of the quasi-monopoly that Darwin’s concept of natural selection has on our idea of the natural world. Darwinism excels in accounting for the evolution of traits, but it does not explain their excess in size and number. Many traits far exceed the optimal configuration to do the job, and yet the maintenance of this extra baggage does not prevent species from thriving for millions of years. Milo aims to give the messy side of nature its due—to stand up for the wasteful and inefficient organisms that nevertheless survive and multiply. But he does not stop at the border between evolutionary theory and its social consequences. He argues provocatively that the theory of evolution through natural selection has acquired the trappings of an ethical system. Optimization, competitiveness, and innovation have become the watchwords of Western societies, yet their role in human lives—as in the rest of nature—is dangerously overrated. Imperfection is not just good enough: it may at times be essential to survival.