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"From nineteenth-century abolitionism to Black Lives Matter today, progressive social movements have been at the forefront of social change. Yet it is seldom recognized that such movements have not only engaged in political action but also posed crucial philosophical questions about the meaning of justice and about how the demands of justice can be met. Michele Moody-Adams argues that anyone who is concerned with the theory or the practice of justice-or both-must ask what can be learned from social movements. Drawing on a range of compelling examples, she explores what they have shown about the nature of justice as well as what it takes to create space for justice in the world. Moody-Adams considers progressive social movements as wellsprings of moral inquiry and as agents of social change, drawing out key philosophical and practical principles. Social justice demands humane regard for others, combining compassionate concern and robust respect. Successful movements have drawn on the transformative power of imagination, strengthening the motivation to pursue justice and to create the political institutions and social policies that can sustain it by inspiring political hope. Making Space for Justice contends that the insights arising from social movements are critical to bridging the gap between discerning theory and effective practice-and should be transformative for political thought as well as for political activism"--

Virginia Held's Feminist Morality defends the idea that it is possible to transform the "public" sphere by remaking it on the model of existing "private" relationships such as families. This paper challenges Held's optimism. It is argued that feminist moral inquiry can aid in transforming the public sphere only by showing just how much the allegedly "private" realms of families and personal relationships are shaped—and often misshapen—by public demands and concerns.

View that paid surrogate parenting is immoral in that it treats a person as a commodity.

"It was hardly a surprise to philosophers or members of every religion in the world when economists announced in the 1970s that happiness was not correlated with rises in personal income or national GDP; their traditions had made this point for millennia. But it did prompt a response: the happiness agenda, a movement that endorses metrics indicating happiness and well-being as a guide to public policy, and the United Nations Sustainable Development Solutions Network annual World Happiness Report. A surprising and unnerving 2021 Gallup report revealed that Americans are "thriving" at the highest levels ever measured-despite COVID, declining life expectancy, alarming rises in economic insecurity, political polarization, creeping authoritarianism, stress, and loneliness. This collection challenges the report's assumptions, investigating the nature of happiness and well-being in cross-cultural, multiracial contexts. It examines terminology, theoretical approaches, and measurement criteria; interpretations of self-reports; the sciences of emotion; the importance of culture; and racial and hermeneutic injustice, concluding that there are vast inter- and intracultural differences in ideas and theories about happiness but that all are socially based, culturally specific and normative-ethics-based-in contrast to standard indices and measurements, which are empirical snapshots of economic conditions. If subjective measures of well-being are to guide policy, they must presume a deep connection to social justice, and they work best if the causes of unhappiness and ill-being are identified and solutions to eliminate them are prioritized"--

The "happiness agenda" is a worldwide movement that claims that happiness is the highest good, happiness can be measured, and public policy should promote happiness. Against Happiness is a thorough and powerful critique of this program, revealing the flaws of its concept of happiness and advocating a renewed focus on equality and justice.Written by an interdisciplinary team of authors, this book provides both theoretical and empirical analysis of the limitations of the happiness agenda. The authors emphasize that this movement draws on a parochial, Western-centric philosophical basis and demographic sample. They show that happiness defined as subjective satisfaction or a surplus of positive emotions bears little resemblance to the richer and more nuanced concepts of the good life found in many world traditions. Cross-cultural philosophy, comparative theology, and social and cultural psychology all teach that cultures and subcultures vary in how much value they place on life satisfaction or feeling happy. Furthermore, the ideas promoted by the happiness agenda can compete with rights, justice, sustainability, and equality—and even conceal racial and gender injustice.Against Happiness argues that a better way forward requires integration of cross-cultural philosophical, ethical, and political thought with critical social science. Ultimately, the authors contend, happiness should be a secondary goal—worth pursuing only if it is contingent on the demands of justice