MARC Record from marc_columbia

LEADER: 03501cam a2200397 i 4500
001 12852884
005 20171120153837.0
008 170309t20172017mau b 001 0 eng c
010 $a 2017008712
020 $a9780674976276$qhardcover
020 $a0674976274$qhardcover
024 $a99973479123
035 $a(OCoLC)ocn980302508
035 $a(OCoLC)980302508
035 $a(NNC)12852884
040 $aMH/DLC$beng$erda$cHLS$dDLC$dOCLCO$dYDX$dBTCTA$dBDX$dYDX
042 $apcc
050 00 $aBJ1521$b.I36 2017
082 00 $a170.9$223
100 1 $aIgnatieff, Michael,$eauthor.
245 14 $aThe ordinary virtues :$bmoral order in a divided world /$cMichael Ignatieff.
264 1 $aCambridge, Massachusetts :$bHarvard University Press,$c2017.
264 4 $c©2017
300 $a263 pages ;$c23 cm
336 $atext$btxt$2rdacontent
337 $aunmediated$bn$2rdamedia
338 $avolume$bnc$2rdacarrier
520 $aThis is a study of what ethical principles and practices people around the world hold in common and what institutions best allow virtue to flourish. It is based on a Carnegie Council project on comparative ethics that Michael Ignatieff has run for the past three years. Most works of comparative ethics look at formal systems of belief. What, for example, do Christian and Confucian texts say about the role of the family? What do the Koran or John Rawls say about treatment of the poor? This is, by contrast, a work of "lived ethics." Ignatieff took a team of researchers around the world to examine what values and ethical beliefs guide diverse people in practice. They went to places where people are living under unusual stresses or where contemporary social challenges are particularly clear. They went to Brazil, for example, to discuss life where corruption is a serious problem, to Sarajevo to talk about reconciliation, to Queens in New York to talk about diversity, and to Fukushima, Japan, to talk about disaster and recovery. Overall, they found more commonality than they were expecting, that whatever formal systems of belief prevail, people tend to orient themselves in similar ways around the values of trust, tolerance, forgiveness, reconciliation, and resilience. But where people are suffering they often doubt that others share their ethical beliefs and begin to circle the wagons to defend their own group. We shouldn't expect citizens to be heroes. So what institutions and political arrangements encourage or inhibit virtue? Overall, Ignatieff says, liberal constitutionalism seems most effective, but only as long as poverty and inequality are not allowed to get out of hand.--$cProvided by publisher.
504 $aIncludes bibliographical references and index.
505 0 $aIntroduction: Moral globalization and its discontents -- Jackson Heights, New York: Diversity Plaza -- Los Angeles: the moral operating systems of global cities -- Rio de Janeiro: order, corruption, and public trust -- Bosnia: war and reconciliation -- Myanmar: the politics of moral narrative -- Fukushima: resilience and the unimaginable -- South Africa: after the rainbow -- Conclusion: Human rights, global ethics, and the ordinary virtues.
650 0 $aApplied ethics$vCross-cultural studies.
650 0 $aEthics$xSocial aspects$vCross-cultural studies.
650 0 $aVirtues$xSocial aspects$vCross-cultural studies.
650 0 $aVirtues$xPolitical aspects$vCross-cultural studies.
650 0 $aEthics, Comparative.
852 00 $bglx$hBJ1521$i.I36 2017