000			03785cam a2200397Ii 4500
001			on1005506786
003			OCoLC
005			20240726105047.0
008			171006s2017 mau ob 001 0 eng d
040			_aNT _beng _erda _epn _cNT _dNT _dYDX _dEBLCP _dIDB _dCSAIL _dERL _dOCLCF _dRRP _dINT _dOCLCQ _dBRX _dOCLCQ _dNRC _dCNTRU _dOCLCQ _dK6U _dJSTOR
020			_a9780674981683 _q((electronic)l(electronic)ctronic)
050	0	4	_aBJ1521 _b.O735 2017
049			_aMAIN
100	1		_aIgnatieff, Michael, _e1
245	1	0	_aThe ordinary virtues : _bmoral order in a divided world / _cMichael Ignatieff.
260			_aCambridge, Massachusetts : _bHarvard University Press, _c(c)2017.
300			_a1 online resource (263 pages)
336			_atext _btxt _2rdacontent
337			_acomputer _bc _2rdamedia
338			_aonline resource _bcr _2rdacarrier
347			_adata file _2rda
520	0		_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			_a2
505	0	0	_aIntroduction: Moral globalization and its discontents -- _tJackson Heights, New York: Diversity Plaza -- _tLos Angeles: the moral operating systems of global cities -- _tRio de Janeiro: order, corruption, and public trust -- _tBosnia: war and reconciliation -- _tMyanmar: the politics of moral narrative -- _tFukushima: resilience and the unimaginable -- _tSouth Africa: after the rainbow -- _tConclusion: Human rights, global ethics, and the ordinary virtues.
530			_a2 _ub
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.
655		1	_aElectronic Books.
856	4	0	_uhttps://search.ebscohost.com/login.aspx?direct=true&scope=site&db=nlebk&db=nlabk&AN=1611133&site=eds-live&custid=s3260518 _zClick to access digital title | log in using your CIU ID number and my.ciu.edu password
942			_cOB _D _eEB _hBJ _m2017 _QOL _R _x _8NFIC _2LOC
994			_a92 _bNT
999			_c87722 _d87722
902			_a1 _bCynthia Snell _c1 _dCynthia Snell