In Wealth, Virtue, and Moral Luck, Kate Ward addresses the issue of inequality from the perspective of Christian virtue ethics, arguing that our individual life circumstances affect our ability to pursue virtue and showing how Christians and Christian communities should respond to create a world where it is easier for people to be virtuous.

"In this book, Kate Ward addresses the issue of inequality from the perspective of Christian virtue ethics. Her unique contribution is to argue that moral luck, our individual life circumstances, affects one's ability to pursue virtue. She argues that economic status functions as moral luck and impedes the ability of both the wealthy and the impoverished to pursue virtues such as prudence, justice, and temperance. The book presents social science evidence that inequality reduces empathy for others' suffering, and increases violence, fear, and the desire to punish others. For the wealthy, inequality creates "hyperagency" - abundant freedom, power, and choice beyond that enjoyed by other members of society. For the poor, scarcity of time, money, and other important goods can also impair their ability to pursue virtue. Having established the theological harm caused by inequality, Ward then makes the argument that both individual Christians and Christian communities have obligations to address the impact of inequality. As individuals, Christians should pursue what Ward calls encounter, conversion, and contentment. Encounter means genuinely reaching out to the less fortunate and spending enough time to get to know individuals as human beings. For Ward, conversion means informing oneself about the realities of poverty and inequality. Contentment means being satisfied with one's position and not striving for more material wealth. Christian communities, in Ward's view, have obligations to pursue political action, tithing, and aid, and to foster encounters in parishes and educational settings"--

This edition contains updated materials involving actual complex policy issues, such as cigarette smoking regulations, air pollution control, public transit financing, HIV/AIDS prevention programmes, and prison overcrowding.

Work Out Your Salvation demonstrates how participation in markets forms our moral character, perceptions, actions, and ideas. It argues that such formation varies based on market designs and our interactions within them. Undermining simplistic ideas about capitalism, Butler lays bare which features of markets make us better and which make us worse.

Christian sexual ethics operates from a place of privilege when it does not consider those impacted by its moral prescriptions. A large majority of publications on Christian sexual ethics consider choices and images abstracted from lived conditions of the people called to make these decisions. As such, it leaves out many for whom sex is neither welcome nor a choice. As such, these same texts present images of sexual subjects that marginalize those that do not fit. As the book presents, sexuality, both Christian and otherwise, prioritizes a language of purity that strangles the life of those imaged impure. The present book remedies this emphasis through the language of iconoclasm that blasphemes these images and opens theological reflection beyond the boundary of image-based approaches. Utilizing a qualitative study of survivors of trafficking and those who grew up under evangelical purity teachings, Spaulding narrates sexual ethics in light of their testimonies and the theological resources of iconoclasm to articulate a more just and loving sexuality. The new emphasis on sexual ethics not only resists the prescriptions that create the conditions of sex trafficking but the creation of new communities capable of solidarity and mutuality with those caught in the web of trafficking.

Offers a critique of prevalent approaches to human good and virtue. Slote shows that typical philosophical accounts of the virtues and human goods oversimplify the subject and that a more exact approach is needed.

Daniel Halliday examines the moral grounding of the right to bequeath or transfer wealth. He engages with contemporary concerns about wealth inequality, class hierarchy, and taxation, while also drawing on the history of the egalitarian, utilitarian, and liberal traditions in political philosophy. He presents an egalitarian case for restricting inherited wealth, arguing that unrestricted inheritance is unjust to the extent that it enables and enhances the intergenerational replication of inequality. Here, inequality is understood in a group-based sense: the unjust effects of inheritance are principally in its tendency to concentrate certain opportunities into certain groups. This results in what Halliday describes as 'economic segregation'. He defends a specific proposal about how to tax inherited wealth: roughly, inheritance should be taxed more heavily when it comes from old money. He rebuts some sceptical arguments against inheritance taxes, and makes suggestions about how tax schemes should be designed.