Most people believe that they were either benefited or at least not harmed by being brought into existence. Thus, if they ever do reflect on whether they should bring others into existence---rather than having children without even thinking about whether they should---they presume that they do them no harm. Better Never to Have Been challenges these assumptions. David Benatar argues that coming into existence is always a serious harm. Although the good things in one's life make one's life go better than it otherwise would have gone, one could not have been deprived by their absence if one had not existed. Those who never exist cannot be deprived. However, by coming into existence one does suffer quite serious harms that could not have befallen one had one not come into existence. Drawing on the relevant psychological literature, the author shows that there are a number of well-documented features of human psychology that explain why people systematically overestimate the quality of their lives and why they are thus resistant to the suggestion that they were seriously harmed by being brought into existence. The author then argues for the 'anti-natal' view---that it is always wrong to have children---and he shows that combining the anti-natal view with common pro-choice views about foetal moral status yield a 'pro-death' view about abortion (at the earlier stages of gestation). Anti-natalism also implies that it would be better if humanity became extinct. Although counter-intuitive for many, that implication is defended, not least by showing that it solves many conundrums of moral theory about population.

How should we feel about taxes that redistribute income? Ask how parents feel about children who forcibly "redistribute" other children's toys. How should we respond to those who complain that their neighbors are too wealthy? Ask how parents respond when children complain that their siblings got too much cake. By insisting that fairness can't mean one thing for children and another for adults, Landsburg shows that the instincts of the parent have profound consequences for economic justice.

While procreation is ubiquitous, attention to the ethical issues involved in creating children is relatively rare. In Debating Procreation, David Benatar and David Wasserman take opposing views on this important question. David Benatar argues for the anti-natalist view that it is always wrong to bring new people into existence. He argues that coming into existence is always a serious harm and that even if it were not always so, the risk of serious harm is sufficiently great to make procreation wrong. In addition to these "philanthropic" arguments, he advances the "misanthropic" one that because humans are so defective and cause vast amounts of harm, it is wrong to create more of them. David Wasserman defends procreation against the anti-natalist challenge. He outlines a variety of moderate pro-natalist positions, which all see procreation as often permissible but never required. After criticizing the main anti-natalist arguments, he reviews those pronatalist positions. He argues that constraints on procreation are best understood in terms of the role morality of prospective parents, considers different views of that role morality, and argues for one that imposes only limited constraints based on the well-being of the future child. He then argues that the expected good of a future child and of the parent-child relationship can provide a strong justification for procreation in the face of expected adversities without giving individuals any moral reason to procreate

"After discovering photography as a teenager through her high school's photo club, Lillian rejects her parents' expectations of college and marriage and moves to New York City in 1955. When a small gallery exhibits partially nude photographs of Lillian and her daughter, Samantha, Lillian is arrested, thrust into the national spotlight, and targeted with an obscenity charge. Mother and daughter's sudden notoriety changes the course of both of their lives and especially Lillian's career as she continues a lifelong quest for artistic legitimacy and recognition. Narrated by Samantha, Feast Your Eyes reads as a collection of Samantha's memories, interviews with Lillian's friends and lovers, and excerpts from Lillian's journals and letters--a collage of stories and impressions, together amounting to an astounding portrait of a mother and an artist dedicated, above all, to a vision of beauty, truth, and authenticity"--Provided by publisher.

From the American Revolution to the end of World War II, the United States spent nineteen years at war against other nations. But since1950, the total is twenty-two years and counting. On four occasions, U.S. presidents elected as "peace candidates" have gone on to lead the nation into ferocious armed conflicts. Repeatedly, wars deemed necessary when they began have been seen in retrospect as avoidable‚ Äîandill-advised. Americans profess to be a peace-loving people and one wary of "foreign entanglements." Yet we have been drawn into wars in distant lands from Vietnam to Afghanistan. We cherish our middle-class comforts and our children. Yet we send our troops to Fallujah and Mogadishu. How is it that ordinary Americans with the most to lose are so easily convinced to follow hawkish leaders-of both parties-into war? In Reasons to Kill noted scholar Richard E. Rubenstein explores both the rhetoric that sells war to the public and the underlying cultural and social factors that make it so effective. With unmatched historical perspective and insightful commentary, Rubenstein offers citizens new ways to think for themselves about crucial issues of war and peace.

What religious values and ultimate vision would you wish to pass along to your children? How does one sort through what is authentic and inauthentic in a religious tradition today and forge its future? These are the questions Marc Ellis attempts to answer in this personal yet programmatic work. Ellis reflects on the encounters that have been decisive in his own religious realms: the personal and the political. His work is a meditation on what can be learned and retained from his encounters with the Catholic Worker movement, post-Holocaust theology, Latin America Liberation Theology, engagement with the Palestinian cause, and acknowledgment of Israeli violence.