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Jonathan Sanford finds that despite the common origins of contemporary virtue ethics in Anscombe, the literature varies widely not just in its scope but in its basic commitments. What exactly is contemporary virtue ethics? In Before Virtue, Sanford develops strategies for describing contemporary virtue ethics accurately. He then assesses contemporary virtue approaches by the Anscombean dual standard which inspired them: the degree to which they avoid the pitfalls of modern moral philosophy and the extent to which they exemplify a successful recovery of an Aristotelian approach to ethics.

A hallmark of Western culture is a massive moral confusion, rendering the very idea of virtue “exotic and incomprehensible.” McInerny here drags the conversation back to the beginning, establishing the terms and the tools of what it means to think and to do what is moral. As he asserts, the virtuous life and the moral life are one and the same. To be moral is to be good, and the goodness of one’s acts reflects the fundamentals of thought placed in the service of a pursuit of a virtuous life. Why is the concept of a virtuous life so foreign to many? We do not know the basics of a moral life. As McInerny states, “To be good we have to know what that means.”

The two biggest judgments one will make during life pertain to knowing what is good, what is bad, and the difference between the two. This bleeds into a study of morality and ethics when it pertains to concrete acts, but in reality all aspects of our lives bear on these judgments. “Being ethical is not simply a state of mind, it is a state of being, a way of living one’s life that reflects the fundamental principles of ethics [...] [it is one] who lives in a certain way.” Nevertheless, the subject of this book focuses on ethics––namely, the goodness or badness of human acts. McInerny’s great reason for writing this work is to teach the reader that he or she cannot properly tackle ethical questions (even if they are not identified as such) if one is not himself or herself actually ethical (living virtuously).

Writing very much as a teacher of teachers, McInerny relies on the foundations of Aristotle and Thomas Aquinas, as well as his late brother, Ralph McInerny, to reiterate the principles of ethics that inform both thought and act. To speak of ethics, then, is to admit a commitment to virtue and how the theoretical distinction of good and bad is necessarily practical. Acting well will lead to thinking better, but McInerny notes that culture has lost sight of the former and thereby the coherency to address ethical questions. Being Ethical aims to correct this disconnect in forty-eight cogent lessons. 

Being Ethical is fundamentally intended to serve as a sequel to D. Q. McInerny’s Being Logical (Random House, 2004), which has remained in print and has been translated into six languages. Its style lends itself to being used as a textbook in liberal studies. More generally, it is a refreshing presentation of this topic and timely and timeless exhortation to readers of the necessity of a love of virtue for ethical thought. For friends and students of Aristotle, Thomas Aquinas and Ralph McInerny, this book bears a style and manner that is both familiar and much loved.

Bioethics Mediation offers stories about patients, families, and health care providers enmeshed in conflict as they wrestle with decisions about life and death. It provides guidance for those charged with supporting the patient's traditional and religious commitments and personal wishes. Today's medical system, without intervention, privileges those within shared cultures of communication and disadvantages those lacking power and position, such as immigrants, the poor, and nonprofessionals. This book gives clinical ethics consultants, palliative care providers, and physicians, nurses, and other medical staff the tools they need to understand and manage conflict while respecting the values of patients and family members.

Conflicts come in different guises, and the key to successful resolution is early identification and intervention. Every bioethics mediator needs to be prepared with skills to listen, "level the playing field," identify individual interests, explore options, and help craft a "principled resolution" -- a consensus that identifies a plan aligned with accepted ethical principles, legal stipulations, and moral rules and that charts a clear course of future intervention.

The organization of the book makes it ideal for teaching or as a handbook for the practitioner. It includes actual cases, modified to protect the privacy of patients, providers, and institutions; detailed case analyses; tools for step-by-step mediation; techniques for the mediator; sample chart notes; and a set of actual role plays with expert mediator and bioethics commentaries. The role plays include:

- discharge planning for a dying patient

- an at-risk pregnancy

- HIV and postsurgical complications in the ICU

- treatment for a dying adolescent

- dialysis and multiple systems failure
Expanded by two-thirds from the 2004 edition, the new edition features two new role plays, a new chapter on how to write chart notes, and a discussion of new understandings of the role of the clinical ethics consultant.

Bioethics: A Catholic Primer is a succinct, precise, and accurate treatment of the Catholic moral tradition in medicine. Professors teaching an undergraduate bioethics course will use it as a primary text or as an ancillary text in a general ethics course that has a medical ethics section. Professors in both situations will find it an attractive alternative or addition to current offerings. This applies especially to those teaching at a Catholic-affiliated college or university. Professors teaching in pre-health­care professional, pre-medical, and in nursing programs (both undergraduate and graduate) will adopt this text both as a primary text and as an ancillary text, depending on their needs. Because of its slender, compact, yet rewarding content, professors will find it appealing to assign. Moreover, students will not find its size daunting. Its accuracy, precision, and small size will make it appealing to a more general audience. Moreover, by its brevity, it will gain an audience interested in Catholic med­ical ethics, yet often overwhelmed by the very size of the volumes available. People interested in an overarching, accurate, yet brief treatment of the Catholic moral tradition in medicine will read this slim volume (for exam­ple, members on ethics committees at Catholic hospitals). Others (faculty, students, patients, pastors, physicians, and nurses) will read it themselves and confidently share it with their friends and loved ones, knowing that they will find in it a rewarding, slender, accessible treatment of a rich moral tradition.

This timely and up to date new edition of Biomedicine and Beatitude features an entirely new chapter on the ethics of bodily modification. It is also updated throughout to reflect the pontificate of Pope Francis, recent concerns including ethical issues raised by the COVID-19 pandemic, and feedback from the many instructors who used the first edition in the classroom.

Besides ethical questions raised at the beginning and the end of life, Nicanor Austriaco, O.P., discusses the ethics of the clinical encounter, human procreation, organ donation and transplantation, and biomedical research.

In Black, Quare, and Then to Where jennifer susanne leath explores the relationship between Afrodiasporic theories of justice and Black sexual ethics through a womanist engagement with Maât the ancient Egyptian deity of justice and truth. Maât took into account the historical and cultural context of each human’s life, thus encompassing nuances of politics, race, gender, and sexuality. Arguing that Maât should serve as a foundation for reconfiguring Black sexual ethics, leath applies ancient Egyptian moral codes to quare ethics of the erotic, expanding what relationships and democratic practices might look like from a contemporary Maâtian perspective. She also draws on Pan-Africanism and examines the work of Alice Walker, E. Patrick Johnson, Cheikh Anta Diop, Sylvia Wynter, Sun Ra, and others. She shows that together these thinkers and traditions inform and expand the possibilities of Maâtian justice with respect to Black sexual experiences. As a moral force, leath contends, Maât opens new possibilities for mapping ethical frameworks to understand, redefine, and imagine justices in the United States.

Bound for Beatitude is about St. Thomas Aquinas’s theology of beatitude and the journey thereto. Consequently, the work’s topic is the meaning and purpose of human life embedded in that of the whole cosmos. This study is not an antiquarian exercise in the thought of some sundry medieval thinker, but an exercise of ressourcement in the philosophical and theological wisdom of one of the most profound theologians of the Catholic Church, one whom the Church has canonized, granted the title “Doctor of the Church,” and for a long time regarded as the common doctor. This exercise of ressourcement takes its methodological cues from the common doctor; hence, it is an integrated exercise of philosophical, dogmatic, and moral theology. Its specific theological topic, the ultimate human end, perfect happiness, beatitude, and the journey thereto—stands at the very heart of St. Thomas’s theology. Far from being passé, his theology of beatitude is of urgent pertinence as the crisis of humanity and of creation and the exile of God seems to approach its apogee. By way of a presentation, interpretation, and defense of Thomas Aquinas’s doctrine of beatitude and the journey thereto, Bound for Beatitude advances an argument based on four theses: (1) The loss of a theology of beatitude has greatly impoverished contemporary theology. In order to succeed and flourish, theology must recover a sound teleological orientation. (2) In order to recover a sound teleological orientation, theology must recover metaphysics as its privileged instrument. (3) Thomas Aquinas provides a still pertinent model for how theology might achieve these goals in a metaphysically profound theology of beatitude and the beatific vision. Finally, (4) Aquinas’s rich and sophisticated account of the virtues charts the journey to beatitude in a way that still has analytic force and striking relevance in the early twenty-first century.