The aims of this paper are twofold: (i) to bring out how Cora Diamond's essays on ethics represent a shift in perspective when considered against the backdrop of dominant trends in contemporary moral philosophy and thereby (ii) to shed light on and indicate strategies for combating sources of philosophical resistance to her ethical project.

Recent decades have witnessed a growing interest in narrative both in certain areas of philosophy and in the study of religion. The philosophy of religion has not itself been at the forefront of this narrative turn, but exceptions exist—most notably Eleonore Stump’s work on biblical stories and the problem of suffering. Characterizing Stump’s approach as an apologetic orientation, this article contrasts it with pluralistic orientations that, rather than seeking to defend religious faith, are concerned with doing conceptual justice to the (...) range of possible human perspectives, both religious and nonreligious. By discussing various examples, the article makes a case for narrative philosophy of religion, especially in its pluralistic form. (shrink)

The decades-old trade of exporting nonhuman mammals by ship from Australia became a major political issue in 2011, when video taken by animal rights group Animals Australia was broadcast on television, showing Australian cattle being appallingly abused in Indonesian abattoirs. Taking its cue from the unprecedented response from Australians to the 2011 footage, many of whom were haunted by the video images, this article argues that the live export trade may be seen to wrong nonhuman animals according to several key (...) ethical frameworks. (shrink)

Many attacks against the anthropocentric prejudice that nonhuman animals have a slight or impoverished ethical subjecthood are also attacks on the humanistic idea of human moral uniqueness. This essay examines a way of overturning that anthropocentric prejudice by deploying certain conceptual resources of an expansive ethical humanism. Although this may appear to be a strange route to that destination, the suggestion is raised that this approach might significantly enrich our conception of nonhumans as ethical subjects.