The ethical question confronting all of us is how to live alongside each other where the other person is our neighbour, not our disposable enemy. This monograph refines thinking on the subject of the other and rejects that othering, the imposition of a pejorative status, is an inevitable feature of human life. If the conditions of existence under which we live is a contingent creation, the political and economic, the ethical and cultural, can be reconstructed to reduce pejorative othering. There is the scope to refine and develop thinking on the other by incorporating a longer-term stream of h ... More

The ethical question confronting all of us is how to live alongside each other where the other person is our neighbour, not our disposable enemy. This monograph refines thinking on the subject of the other and rejects that othering, the imposition of a pejorative status, is an inevitable feature of human life. If the conditions of existence under which we live is a contingent creation, the political and economic, the ethical and cultural, can be reconstructed to reduce pejorative othering. There is the scope to refine and develop thinking on the other by incorporating a longer-term stream of history perspective that reaches back to antiquity; acknowledge troubling transformations imposed upon the criminal justice system by a succession of ‘modernising’ governments; foreground moral responses to contest the production of the relegated and demonised other; and to forge a new agreement on ethical priorities to establish the conditions of existence that benefit all of us. These four themes represent the four substantive chapters of this monograph. It is imperative to think about the other in relation to macro (historical, political, material conditions, and ideological commitments); mezzo (organisational transformations); and micro (human subjectivity) that feature in this monograph. Importantly, the scope exists to contest othering; to proceed from the construction and function of othering through new political and ethical commitments to change the way we organise ourselves. Therefore, it is possible to reframe the contours of the debate and to move things on from where they reside at present.