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"Deontological International Ethics" published on by Oxford University Press.

"Utilitarianism and International Ethics" published on by Oxford University Press.

The collapse of the Eastern European communist regimes led to a re-evaluation of Hegel's philosophies as inspiration for shaping the post-communist governments. Concerned that the reappearance of literature on Hegel's ideas often expresses inaccurately and one-sidedly the philosopher's views, Brown attempts to clarify Hegelian ideas of absolute knowledge and self-knowledge that lead to the model of the modern state as "the vehicle for the self-expression of spirit…governed only by the requirements of reason" upon which Hegel grounds international ethics. The author links Hegel's work to some practical international concerns, such as internationalism, ethnocentrism, relativism, and the vision of the end of history. The author refers to Francis Fukuyama's essay "The End of History?" (1989) celebrating the triumph of political and economic history, and showing how it was based on an inaccurate interpretation of Hegel. When evaluating recent interpretations of Hegel's work, Brown shows that one must be cautious to review the accuracy of his explicit views.

Ethical debates in international relations tend to rely either on the vocabulary of norms or the vocabulary of evil. In an effort to conceive of a richer international ethics, this article explores the possibility of combining the two. Since the vocabulary of norms is indispensable, the question is how to supplement it. The most prevalent conception of evil turns out to be a dangerous and inappropriate supplement, for it posits evil as absolutelynot-self, and as an attribute of foes to be eradicated. The second conception of evil highlights the connections between evil and self. When applied to the international context, this conception encourages self-critical public debates about present and past injustices, helping societies to confront and heal ethnic, racial, and other political wounds. Thus a rich international ethics is best woven out of the vocabulary of norms and the conception of evil as connected-to-self.

In this paper I am going to argue a familiar but still controversial thesis about the relation between international ethics and international law, which I would sum up in the following list of propositions:First, international law is a source as well as an object of ethical judgements. The idea of legality or the rule of law is an ethical one, and international law has ethical significance because it gives institutional expression to the rule of law in international relations.Secondly, international law—or, more precisely, the idea of the rule of law in international relations—reflects a rule-oriented rather than outcome-oriented ethic of international affairs. By insisting on the priority of rules over outcomes, this ethic rejects consequentialism in all its forms.

The pervasiveness and magnitude of AIDS require that it be addressed on an international, global scale. However, the issues of testing for the virus, and controlling its propagation raise questions of civil rights. Brenda Almond examines different countries' policies and ways of attempting to deal with AIDS, focusing on their positions in regard to rights. Almond makes the case that while discrimination should be avoided and fought, that recognition of the primary right, that of life, demands that public health and civil rights be considered in a less oppositional way. Ultimately, however, the possibility of defeating AIDS lies not in law and regulation but in moral education.