The first comprehensive philosophical examination of our duties to future generations, Dr de-Shalit argues that they are a matter of justice, not charity or supererogation.

This 1999 book examines the way in which the Romantic period's culture of posterity inaugurates a tradition of writing which demands that the poet should write for an audience of the future: the true poet, a figure of neglected genius, can be properly appreciated only after death. Andrew Bennett argues that this involves a radical shift in the conceptualization of the poet and poetic reception, with wide-ranging implications for the poetry and poetics of the Romantic period. He surveys the contexts for this transformation of the relationship between poet and audience, engaging with issues such as the commercialization of poetry, the gendering of the canon, and the construction of poetic identity. Bennett goes on to discuss the strangely compelling effects which this reception theory produces in the work of Wordsworth, Coleridge, Keats, Shelley and Byron, who have come to embody, for posterity, the figure of the Romantic poet.

An elegantly designed, beautifully composed volume of personal letters from famous American men and women that celebrates the American Experience and illuminates the rich history of some of America’s most storied families. Posterity is at once an epistolary chronicle of America and a fascinating glimpse into the hearts and minds of some of history’s most admired figures and storied families. Spanning more than three centuries, these letters contain enduring lessons—in life, love, character and compassion—that will surprise and enlighten. Included here are letters from Thomas Jefferson to his daughter, warning her of the evils of debt; General Patton on D-Day to his son, a cadet at West Point, about what it means to be a good soldier; W.E.B. Du Bois to his daughter about character beneath the color of skin; Oscar Hammerstein about why, after all his success, he doesn’t stop working; Woody Guthrie, writing from a New Jersey asylum, to nine-year-old Arlo about universal human frailty; Eleanor Roosevelt chastising her grown son for his Christmas plans; and Groucho Marx as a dog to his twenty-five-year-old son. Here are renowned Americans in their own words and in their own times, seen as they were seen by their children. Here are our great Americans as mothers and fathers.

Our relationship to future generations raises fundamental issues for ethical thought, to which a Christian theological response is both possible and significant. A relationship to future generations is implicitly central to many of today's most public controversies - over environmental protection, genetic research, and the purpose of education, to name but a few; but it has received little explicit or extended consideration. In Living for the Future Rachel Muers argues and seeks to demonstrate that to consider future generations as ethically significant is not simply to extend an existing ethical framework, but to rethink how ethics is done. Doing intergenerationally responsible theology and ethics means paying attention to how people are formed as theological and ethical reasoners (reasoners about the good), how social practices of deliberation about the good are maintained and developed, and how all of this relates to an understanding of the world as the sphere of God's transforming action. In other words, an intergenerationally responsible theological ethics will pay attention to the ethics, and the spirituality, of "ethics" itself. Her account of the ethical relation to future generations centres on three key concepts: "choosing life" (see Deut 30:19); "keeping the sources open"; and "sustaining fruitful contexts". These concepts are developed theologically and in engagement with extra-theological conversations on intergenerational responsibility. She shows how they take up and move beyond concerns expressed in those conversations - for "survival", for the right distribution of resources, and for the maintenance of human values.

This handbook is currently in development, with individual articles publishing online in advance of print publication. At this time, we cannot add information about unpublished articles in this handbook, however the table of contents will continue to grow as additional articles pass through the review process and are added to the site. Please note that the online publication date for this handbook is the date that the first article in the title was published online.

Climate change is a pressing international political issue, for which a practical but principled solution is urgently required. Climate Justice in a Non-Ideal World aims to make normative theorising on climate justice more relevant and applicable to political realities and public policy. The motivation behind this edited collection is that normative theorising has something to offer even in an imperfect world mired by partial compliance and unfavourable circumstances. In the last years, a lively debate has sprung up in political philosophy about non-ideal theory and there has also been an upsurge of interest in the various normative issues raised by climate change such as intergenerational justice, transnational harm, collective action, or risk assessment. However, there has been little systematic discussion of the links between climate justice and non-ideal theory even though the former would seem like a paradigm example of the relevance of the latter. The aim of this edited volume is to address this. In doing so, the volume presents original work from leading experts on climate ethics, including several who have participated in climate policy. The first part of the book discusses those facets of the debate on climate justice that become relevant due to the shortcomings of current global action on climate change. The second part makes specific suggestions for adjusting current policies and negotiating procedures in ways that are feasible in the relatively short term while still decreasing the distance between current climate policy and the ideal. The chapters in the third and final part reflect upon how philosophical work can be brought to bear on the debates in climate science, communication, and politics.