10 books like Practical Ethics

This is a widely-scorned book whose ideas are no longer in philosophical fashion. But it was the work that first hooked me into philosophy, and I recommend it for its sheer verve and confidence. Freddie Ayer visited Vienna in the 1930s and when he returned to the UK he introduced the ideas of the Vienna Circle into the Anglo-American world. The book argued that propositions that were not testable – for example some assertions about God, or about ethics or aesthetics – were meaningless because they were not verifiable. Amazing claims!

Surely the greatest work of philosophy of the 20th Century. It delves into a wide range of philosophical issues, including the relationship between language and the world. OK, it’s tough to understand without also reading some accompanying secondary literature – but it is endlessly beguiling. It’s one of the few works of philosophy that repays being re-read. I took a Wittgenstein paper at university - and have called myself a Wittgensteinian ever since.

Arguably the greatest work of moral philosophy of the 20th Century.  It’s rich with vivid thought experiments – including Parfit’s famous tele-transporter, which can make an exact copy of us and transport us to another planet. Is this copy of me the same person as me? The book makes us question some of our deepest assumptions - such as what it means to say that David Edmonds today is identical to David Edmonds yesterday or tomorrow. Parfit was my first supervisor, and I’m now writing his biography.

Perhaps my favourite philosophy book of all time. Humans have the unique ability to take a detached view of our lives and actions. Call this an objective perspective. Thomas Nagel argues that many of our philosophical problems – such as the attempt to understand free will, or consciousness – stem from a clash between the subjective and objective standpoints. For example, we believe (subjectively), that we are free, that we have free will, that we can raise our right arm, or choose whether or not to go to shopping. But from an objective perspective we might reflect that, like everything else in the universe, we are governed by causal laws. A beautiful writer, Nagel can make the most complex issues seem simple.  He will make you feel cleverer than you are! The View From Nowhere is my model for how philosophy books should be written.

Although it is more academic than the others I’ve recommended, this book is both practical and urgent: it asks how we’re responsible for facing up to the structures of injustice in which we are implicated—the legacies of colonialism and slavery, the ongoing catastrophe of climate change. Young’s answer is that responsibility here is not about guilt or shame but the obligation to work for change, an obligation we can only meet through collective action, working with others to transform the systems around us. Young’s argument is rich, provocative, and inspiring.

Neoliberal political economy assumes either a strategic rational actor or an irrational actor who needs to be “nudged” to act rationally. This theory endorses a theory of individualist agency which holds that ultimately all agents must compete against each other. This system of thought emphasizes a lack of alternatives and recommends institutions that accept that actors are narrowly self-interested: people evolved to be machines that survive and propagate. Against this view of human agency, alternative theorists construct theories of action in which individuals can reason together, act in concert, and together be morally accountable. Schwenkenbecher effectively builds this alternative perspective affording possibilities of intentional cooperation and collective moral action.

Economists are arguing to this day what gave rise to the enormous rise in living standards since the 1750s. Deirdre McCloskey argues in this first book of her Bourgeois trilogy that it resulted from a cultural shift in which bourgeois virtues replaced aristocratic ones. The book opened my eyes to the importance of cultural attitudes (dignity and stigma) of various economic and social activities. McCloskey claims that sustained economic growth and innovation were crucially dependent on the dignity of the bourgeois and their commercial activities. McCloskey’s fluent prose which interweaves empirical historical knowledge with literary allusions remains a model to me. 

Robin loves the way that this book displays how even a Kantian basis (not home territory for him) shows why poverty should not be tolerated.

It underlines how extreme poverty undermines the exercise of rational agency, and thus the proper functioning of human beings.

Onora O’Neill argues cogently that morality precludes the employment of force or fraud, and gives rise to universal principles applicable both within and between societies. Population policies, for example, should depend on the informed consent of those affected.

Like most countries of the world, the US is built on waves and steady immigration. As one of the few countries where upward mobility is possible, and economic prosperity abounds, we have been a magnet for immigrants wanting a better life for themselves and their children. Professor Morton extends the challenges of marginality, social class, as well as ethnic and racial and gender prejudice to the experience of modern day immigrants. Her stories and research reflect the experience any of us have had as immigrants or children of them. She also explains how the cultural and identity changes needed to go beyond surviving to thriving often involve letting go of previous parts of ourselves and identities.

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.