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Dostoevsky’s views on punishment are usually examined through the prism of his Christian commitments. For some, this means an orientation toward mercy; for others, an affirmation of suffering as a path to redemption. Anna Schur incorporates sources from philosophy, criminology, psychology, and history to argue that Dostoevsky’s thinking about punishment was shaped not only by his Christian ethics but also by the debates on penal theory and practice unfolding during his lifetime.
 
As Dostoevsky attempts to balance the various ethical and cultural imperatives, he displays ambivalence both about punishment and about mercy. This ambivalence, Schur argues, is further complicated by what Dostoevsky sees as the unfathomable quality of the self, which hinders every attempt to match crimes with punishments. The one certainty he holds is that a proper response to wrongdoing must include a concern for the wrongdoer’s moral improvement.

What holds a free society together? Not law alone, and not self-interest — but something older and deeper that the classical tradition called civic friendship: the bonds of genuine goodwill and common purpose that bind citizens to one another and make a republic possible. This book recovers that idea, and argues that without it, neither natural law theory nor political life can be adequately understood. Michael Pakaluk brings together more than two decades of scholarship on Aristotle, Aquinas, and the American Founding to show that the classical conception of natural law is fundamentally different in kind from the modern theories that have displaced it. Where contemporary natural law and liberal political theory — in their best-known versions — begin from abstract principles of practical reason, the classical tradition begins from human nature itself: from our constitution as social beings, equipped by nature and Providence to live together, and oriented toward civic friendship as the proper realization of that nature. The argument moves across three great traditions. In Aristotle, civic friendship is the telos of political life — not an ornament added to justice, but its consummation, the common good understood as a shared form of life. In Aquinas, natural law is the rational creature's participation in divine providence, its precepts providing not a checklist of obligations but starting-points for the cultivation of virtue and the perfection of character. In the American Founders — above all in John Adams, whose Aristotelian convictions Pakaluk examines with care — the ideals of natural sociability were neither decorative nor derivative, but the animating principles of the republican experiment itself. The result is a vision at once ancient and urgently contemporary. At a moment of deepening civic fracture, Walk in the Good Way makes the case that the path to a stable and vigorous free society runs through the recovery of something we have nearly forgotten: that we are, by nature, made for life together — and that nature itself shows us how

In this collection of essays, Robert J. Richards argues that this orthodox view is wrongheaded. A close historical examination reveals that Darwin, in more traditional fashion, constructed nature with a moral spine and provided it with a goal: man as a moral creature. The book takes up many other topics—including the character of Darwin’s chief principles of natural selection and divergence, his dispute with Alfred Russel Wallace over man’s big brain, the role of language in human development, his relationship to Herbert Spencer, how much his views had in common with Haeckel’s, and the general problem of progress in evolution. Moreover, Richards takes a forceful stand on the timely issue of whether Darwin is to blame for Hitler’s atrocities. Was Hitler a Darwinian? is intellectual history at its boldest.

By foregrounding the ways that human existence is bound together with the lives of other entities, contemporary cultural theorists have sought to move beyond an anthropocentric worldview. Yet as Eva Haifa Giraud contends in What Comes after Entanglement?, for all their conceptual power in implicating humans in ecologically damaging practices, these theories can undermine scope for political action. Drawing inspiration from activist projects between the 1980s and the present that range from anticapitalist media experiments and vegan food activism to social media campaigns against animal research, Giraud explores possibilities for action while fleshing out the tensions between theory and practice. Rather than an activist ethics based solely on relationality and entanglement, Giraud calls for what she describes as an ethics of exclusion, which would attend to the entities, practices, and ways of being that are foreclosed when other entangled realities are realized. Such an ethics of exclusion emphasizes foreclosures in the context of human entanglement in order to foster the conditions for people to create meaningful political change.

What is moral courage? Why is it important and what drives it? An argument for why we should care about moral courage and how it shapes the world around us.

War, totalitarianism, pandemics, and political repression are among the many challenges and crises that force us to consider what humane people can do when the world falls apart. When tolerance disappears, truth becomes rare, and civilized discourse is a distant ideal, why do certain individuals find the courage to speak out when most do not?

When Conscience Calls offers powerful portraits of ordinary people performing extraordinary acts—be it confronting presidents and racist mobs or simply caring for and protecting the vulnerable. Uniting these portraits is the idea that moral courage stems not from choice but from one’s identity. Ultimately, Kristen Renwick Monroe argues bravery derives from who we are, our core values, and our capacity to believe we must change the world. When Conscience Calls is a rich examination of why some citizens embrace anger, bitterness, and fearmongering while others seek common ground, fight against dogma, and stand up to hate.

In 2016, social media users in Thailand called out the Paris-based luxury fashion house Balenciaga for copying the popular Thai “rainbow bag,” using Balenciaga’s hashtags to circulate memes revealing the source of the bags’ design. In Why We Can’t Have Nice Things Minh-Ha T. Pham examines the way social media users monitor the fashion market for the appearance of knockoff fashion, design theft, and plagiarism. Tracing the history of fashion antipiracy efforts back to the 1930s, she foregrounds the work of policing that has been tacitly outsourced to social media. Despite the social media concern for ethical fashion and consumption and the good intentions behind design policing, Pham shows that it has ironically deepened forms of social and market inequality, as it relies on and reinforces racist and colonial norms and ideas about what constitutes copying and what counts as creativity. These struggles over ethical fashion and intellectual property, Pham demonstrates, constitute deeper struggles over the colonial legacies of cultural property in digital and global economies.

Willing and Unable explores the social world where abortion politics and mainstream medicine collide. The author interviewed physicians of obstetrics and gynecology around the United States to find out why physicians rarely integrate abortion into their medical practice. While abortion stigma, violence, and political contention provide some explanation, her findings demonstrate that willing physicians are further encumbered by a variety of barriers within their practice environments.
Structural barriers to the mainstream practice of abortion effectively institutionalize the buck-passing of abortion patients to abortion clinics. As the author notes, "Public-health-minded HMOs and physician practices could significantly change the world of abortion care if they stopped outsourcing it."
Drawing from forty in-depth interviews, the book presents a challenge to a commonly held assumption that physicians decide whether or not to provide abortion based on personal ideology. Physician narratives demonstrate how their choices around learning, doing, and even having abortions themselves disrupt the pro-choice/pro-life moral and political binary.

Looking closely at a group of writers who rejected the industrial West in favor of the expatriate life and made that quest the subject of their work, Marilynn Papayanis reveals their concerns to be ethical as well as aesthetic. Her book brims with fresh insights into such works as Paul Bowles's The Sheltering Sky, Lawrence Durrell's The Alexandria Quartet, and Michael Ondaatjes The English Patient.