The field of bioethics was deeply influenced by religious thinkers as it emerged in the 1960s and early 1970s. Since that time, however, a seemingly neutral political liberalism has pervaded the public sphere, resulting in a deep suspicion of those bringing religious values to bear on questions of bioethics and public policy.

As a theological ethicist and progressive Catholic, Lisa Sowle Cahill does not want to cede the "religious perspective" to fundamentalists and the pro-life movement, nor does she want to submit to the gospel of a political liberalism that champions individual autonomy as holy writ. In Theological Bioethics, Cahill calls for progressive religious thinkers and believers to join in the effort to reclaim the best of their traditions through jointly engaging political forces at both community and national levels.

In Cahill's eyes, just access to health care must be the number one priority for this type of "participatory bioethics." She describes a new understanding of theological bioethics that must go beyond decrying injustice, beyond opposing social practices that commercialize human beings, beyond painting a vision of a more egalitarian future. Such a participatory bioethics, she argues, must also take account of and take part in a global social network of mobilization for change; it must seek out those in solidarity, those involved in a common calling to create a more just social, political, and economic system.

During the past two decades Cahill has made profound contributions to theological ethics and bioethics. This is a magisterial and programmatic statement that will alter how the religiously inclined understand their role in the great bioethics debates of today and tomorrow that yearn for clear thinking and prophetic wisdom.

John Rawls aims to express an essential part of the common core of the democratic tradition—justice as fairness—and to provide an alternative to utilitarianism, which had dominated the Anglo-Saxon tradition of political thought since the nineteenth century. Rawls substitutes the ideal of the social contract as a more satisfactory account of the basic rights and liberties of citizens as free and equal persons. “Each person,” writes Rawls, “possesses an inviolability founded on justice that even the welfare of society as a whole cannot override.” Advancing the ideas of Rousseau, Kant, Emerson, and Lincoln, Rawls’s theory is as powerful today as it was when first published.

Though the revised edition of A Theory of Justice, published in 1999, is the definitive statement of Rawls’s view, much of the extensive literature on his theory refers to the original. This first edition is available for scholars and serious students of Rawls’s work.

Since it appeared in 1971, John Rawls's A Theory of Justice has become a classic. The author has now revised the original edition to clear up a number of difficulties he and others have found in the original book.

Rawls aims to express an essential part of the common core of the democratic tradition--justice as fairness--and to provide an alternative to utilitarianism, which had dominated the Anglo-Saxon tradition of political thought since the nineteenth century. Rawls substitutes the ideal of the social contract as a more satisfactory account of the basic rights and liberties of citizens as free and equal persons. "Each person," writes Rawls, "possesses an inviolability founded on justice that even the welfare of society as a whole cannot override." Advancing the ideas of Rousseau, Kant, Emerson, and Lincoln, Rawls's theory is as powerful today as it was when first published.

This book assesses the historical significance of the International Military Tribunal for the Far East (IMTFE)—commonly called the Tokyo trial—established as the eastern counterpart of the Nuremberg trial in the immediate aftermath of World War II.

Through extensive research in Japanese, American, Australian, and Indian archives, Yuma Totani taps into a large body of previously underexamined sources to explore some of the central misunderstandings and historiographical distortions that have persisted to the present day. Foregrounding these voluminous records, Totani disputes the notion that the trial was an exercise in “victors’ justice” in which the legal process was egregiously compromised for political and ideological reasons; rather, the author details the achievements of the Allied prosecution teams in documenting war crimes and establishing the responsibility of the accused parties to show how the IMTFE represented a sound application of the legal principles established at Nuremberg.

This study deepens our knowledge of the historical intricacies surrounding the Tokyo trial and advances our understanding of the Japanese conduct of war and occupation during World War II, the range of postwar debates on war guilt, and the relevance of the IMTFE to the continuing development of international humanitarian law.

Torture doctors invent and oversee techniques to inflict pain and suffering without leaving scars. Their knowledge of the body and its breaking points and their credible authority over death certificates and medical records make them powerful and elusive perpetrators of the crime of torture. In The Torture Doctors, Steven H. Miles fearlessly explores who these physicians are, what they do, how they escape justice, and what can be done to hold them accountable.

At least one hundred countries employ torture doctors, including both dictatorships and democracies. While torture doctors mostly act with impunity—protected by governments, medical associations, and licensing boards—Miles shows that a movement has begun to hold these doctors accountable and to return them to their proper role as promoters of health and human rights. Miles’s groundbreaking portrayal exposes the thinking and psychology of these doctors, and his investigation points to how the international human rights community and the medical community can come together to end these atrocities.

Justice is a human virtue that is at once unconditional and conditional. Under favorable circumstances, we can be motivated to act justly by the belief that we must live up to what justice requires, irrespective of whether we benefit from doing so. But our will to act justly is subject to conditions. We find it difficult to exercise the virtue of justice when others regularly fail to. Even if we appear to have overcome the difficulty, our reluctance often betrays itself in certain moral emotions.

In this book, Jiwei Ci explores the dual nature of justice, in an attempt to make unitary sense of key features of justice reflected in its close relation to resentment, punishment, and forgiveness. Rather than pursue a search for normative principles, he probes the human psychology of justice to understand what motivates moral agents who seek to behave justly, and why their desire to be just is as precarious as it is uplifting.

A wide-ranging treatment of enduring questions, The Two Faces of Justice can also be read as a remarkably discerning contribution to the Western discourse on justice relaunched in our time by John Rawls.