100 books like Epistemic Injustice

One of the most powerful benefits of skilled listening is building trust. Empathy is essential to creating trusting relationships. Jamison is a trained actor, and deep listening and empathy are essential to the craft of acting.

This book spans her experiences, from her work in medical training to her research on incarceration, reality TV, and street violence. I was struck by the heartfulness and clarity in Jamison's writing about what she has witnessed and experienced. She pulls no punches.

The stories in this book provide a clarion call for our species to regain our empathy for each other through skilled and intentional listening to connect, extend understanding, and ensure our survival.

Paul Bloom wants to persuade the reader to be against empathy, as he is, because morally we’re better off without empathy.

He is right, and I see his argument as similar to the argument made by Sugden, although its structure is very different. Bloome, rightly, says that we cannot rely on empathy to be moral – we need something more and something more tangible.

That something might be rationality, although Bloome himself prefers to speak of reason. Moral theories have for too long relied on unstable ground: empathy and moral character.

If we care about morality, we must ground it on more solid ground.

Yes, I know, this book has a long, very academic title. But it’s actually very short and clearly-written, explaining both to professionals and to laypeople why empathy is essential to writing good history. Kohut is a distinguished historian of modern Germany, who also has psychoanalytic training, and he makes a convincing case that we can properly understand even such horrific events as the Wannsee conference (which instituted the Nazis’ “final solution” to the problem of the Jews) only if we enter into the perspective of the people who attended it. This is an eye-opening book on an extremely important topic.

I’m not much of an animal lover, but I found the insights into the lives of animals here really fascinating.  Lori Gruen is an animal welfare activist as well as a philosopher, and she brings these capacities together in a wonderful exploration of the degree to which animals have empathy, or something like it, as well as the ways in which our extending empathy to animals can improve our ethical relationships with them.  Gruen’s point is that empathy focuses us on others as distinctive individuals, with different perspectives and needs, rather than coming up with one-size-fits-all approaches to all members of a species. And she puts this point across in straightforward language and by way of many examples from her own experience.

Continuing on the theme of how to make Spinoza accessible to non-specialists, this is an excellent study of the many dimensions of Spinoza’s moral philosophy. For a long time, most of the literature on Spinoza was devoted to his metaphysics and epistemology, essentially Parts One and Two of the Ethics. Kisner’s was one of the first books devoted to the work’s moral dimensions in Parts Three, Four, and Five --  the ethics of the Ethics, so to speak. He covers all the right ground: freedom, happiness, responsibility, benevolence, and so on, and does so in an engaging and illuminating way.

For the more philosophically minded this is a great short introduction to the major theories of ethicality, including what has been said about ethics by Plato, Aristotle, Socrates, Adam Smith, Kant, Hobbes, Hegel, Marx, Martha Nussbaum, Amartya Sen, and others for our orientations to external world issues of great moment and to the more specific issues of what we owe to each other as relatives, community members, world citizens, and human beings. How do we choose our personal (and national and cultural) ethical choices? What are their roots in religion, family, culture, professional training, and economic conditions (e.g., assumptions of scarcity or human flourishing)?  A very good background read for anyone who thinks before acting in negotiation. When do we act from “rights“ and when from “needs”? How should we treat our fellow human beings and have our conceptions changed over time?

Baruch Spinoza was the philosophical flower of the Dutch Golden Age. Bertrand Russell called him the "noblest and most lovable of the great philosophers", and I am certainly not going to disagree. Like many of the innovators of the Golden Age, his ideas still seem fresh. Expelled from his Jewish community in Amsterdam for his ‘heresies’, we now find his conception of God as nature highly congenial. We probably share his dislike of ritual and perhaps aspire to his renunciation of materialism. His advice neither to fear nor to hope when it concerns things we can do nothing about is as good now as it was when it appeared in his most famous work, Ethics, in 1677.

Spinoza’s philosophy is hard to approach in the original – his arguments are rigorously constructed in the style of ancient Greek mathematics proofs. But Steven Nadler, as well as producing a towering biography… show more.

This book puts the concept of ethics in negotiations front and center. It is a must-read because ethics in negotiation are essential not only for getting to the contract – but how you will address the business decisions long after the parties come to a formal contract. For me, an ethical framework is a crucial foundation for any business and for contracting. In fact, they are so essential our research at the University of Tennessee advocates contracting parties create a Statement of Intent that formally embeds a commitment to six guiding principles that combined, help contracting parties make more ethical decisions. If you ever wondered what is fair in negotiations, pick up this book; or if you scratched your head when you thought something was not fair, pick up this book. Either way, the insights will help you develop better contracts. 

Phillipa Foot (1920–2010) was one of the founders of the neo-Aristotelian school called “virtue ethics.” In her book Natural Goodness, Foot argues that the is-ought (fact-value) dichotomy of modern philosophy is inapplicable to biological entities, because the “is” of living beings necessarily involves the “ought” of goal-directed (teleological) behavior. This is especially true of human beings, who possess reason as a guide to moral action. Foot rejects the view of many modern thinkers that ethics is only about one’s duties to others. She reinstates the Aristotelian concept that ethics also involves such self-regarding virtues as moderation and wisdom. I agree with Foot’s basic principles, though not necessarily with all the details of her applications.

Aristotle is an obligatory milestone in the history of the main idea of my book: all desire the good or the apparent good.

The Nicomachean Ethics also provides a gallery of interesting and puzzling characters: the akratic, who wants the good but, being weak, goes for what they know to be worse; or the outright vicious, who wholeheartedly chooses the bad, but still under the guise of the good, being misled by pleasant associations with the wrong things.