Relevant bibliographies by topics / Ethics and Political Philosophy

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Ethics and Political Philosophy'

Author: Grafiati
Published: 4 June 2021
Last updated: 6 February 2022

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Journal articles on the topic "Ethics and Political Philosophy"

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Daigle, Christine, and Louise Renée. "Performing Philosophy: Beauvoir’s Methodology and its Ethical and Political Implications." Janus Head 14, no. 2 (2015): 71–86. http://dx.doi.org/10.5840/jh201514221.

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Simone de Beauvoir’s contribution to ethics and politics is articulated through a methodology that successfully renders philosophy as literary and literature as philosophical. Her existential-phenomenological stance permeates her corpus and dictates a philosophical approach that avoids theoretical treatises in favour of philosophy as a way of life which is com­municated in a variety of modes of expression. The Ethics of Ambiguity furnishes us with an example of said philosophy insofar as it performs the philosophy it offers and thereby appeals to the reader to engage in ethical and political action in her own life.
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Berger, Chris. "Making Liberal Democracy Ethical: Aristotle on the Unity of Ethics and Politics." Agora: Political Science Undergraduate Journal 3, no. 1 (February 21, 2013): 73–91. http://dx.doi.org/10.29173/agora19041.

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Contemporary liberal democracy recognizes a fundamental distinction between matters of “public” and “private” domain that amounts to a separation of ethics from politics. Such a distinction is, however, a recent one insofar as the history of political thought is concerned. Political and ethical matters can and in fact have been thought of and practiced as a single project. Aristotle is one philosopher who has approached ethics and politics not as two distinct subjects but as a single unified project: the project of living well. This essay examines Aristotle’s ethical-political project and engages with contemporary thinkers who have grappled with Aristotle’s political philosophy as a possible remedy for the problems currently confronting liberal democratic politics. It argues that the best remedy for the ills of liberal democracy that arise out of the continued prevalence of relativism in liberal democratic discourse is a re-thinking of liberal education that unites ethical and political considerations. The author contends that Aristotle’s political philosophy offers us a vantage point from which this unity may be perceived and, hopefully, implemented.
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Jun-Ho Chang. "Ethics Education Grounded on the Political Philosophy of Republicanism." KOREAN ELEMENTARY MORAL EDUCATION SOCIETY ll, no. 42 (August 2013): 239–72. http://dx.doi.org/10.17282/ethics.2013..42.239.

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Heath, Joseph, Jeffrey Moriarty, and Wayne Norman. "Business Ethics and (or as) Political Philosophy." Business Ethics Quarterly 20, no. 3 (July 2010): 427–52. http://dx.doi.org/10.5840/beq201020329.

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ABSTRACT:There is considerable overlap between the interests of business ethicists and those of political philosophers. Questions about the moral justifiability of the capitalist system, the basis of property rights, and the problem of inequality in the distribution of income have been of central importance in both fields. However, political philosophers have developed, especially over the past four decades, a set of tools and concepts for addressing these questions that are in many ways quite distinctive. Most business ethicists, on the other hand, consider their field to be primarily a domain of applied ethics, and so adopt methods and conceptual frameworks developed by moral philosophers. In this paper, we discuss some of the salient differences between these two approaches, and suggest some ways in which business ethicists could benefit from taking a more “political philosophy” approach to these questions. Throughout, we underline the importance of seeking greater compatibility among the principles used in normative theorizing about markets, regulations, corporate governance, and business practices.
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Himmelreich, Johannes. "Ethics of technology needs more political philosophy." Communications of the ACM 63, no. 1 (December 20, 2019): 33–35. http://dx.doi.org/10.1145/3339905.

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Larsen, Øjvind. "DISSENT IN COMMUNICATIVE ETHICS AND POLITICAL PHILOSOPHY." DANISH YEARBOOK OF PHILOSOPHY 44, no. 1 (August 2, 2009): 35–58. http://dx.doi.org/10.1163/24689300_0440103.

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Dawson, A. "Editorial: Political Philosophy and Public Health Ethics." Public Health Ethics 2, no. 2 (July 1, 2009): 121–22. http://dx.doi.org/10.1093/phe/php020.

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Ucnik, Lenka. "Ethics, politics and the transformative possibilities of the self in Hannah Arendt and Michel Foucault." Philosophy & Social Criticism 44, no. 2 (May 26, 2017): 200–225. http://dx.doi.org/10.1177/0191453717704477.

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A wave of interest in Hannah Arendt and Michel Foucault as bio-political thinkers was initiated by publication of Giorgio Agamben’s Homo Sacer. The intellectual connection of these two figures is, however, broader than their bio-political considerations. Arendt and Foucault both offer detailed accounts of an ethico-political self. Both Arendt’s and Foucault’s later work explores the meaning of living ethically and politically. By examining the relationship between self, ethics and politics, I suggest there are two general points of convergence in Arendt and Foucault regarding the ethico-political self: (1) a shared suspicion of ethical or political systems presented as universally applicable; (2) the attempt to undermine prescriptive moral and political models by fostering a dynamic and critical self-relationship. In the shared attempt to develop a dynamic ethico-political attitude Arendt and Foucault present their respective alternatives to universally applicable moral and political structures, which both consider to be potentially dangerous.
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Rasmussen, Douglas B. "Political Legitimacy and Discourse Ethics." International Philosophical Quarterly 32, no. 1 (1992): 17–34. http://dx.doi.org/10.5840/ipq199232151.

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Jones, Ben. "Political Activism and Research Ethics." Journal of Applied Philosophy 37, no. 2 (April 29, 2019): 233–48. http://dx.doi.org/10.1111/japp.12366.

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Dissertations / Theses on the topic "Ethics and Political Philosophy"

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Stephenson, Erik. "Spinoza and the ethics of political resistance." Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=104659.

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My dissertation examines the question of the justification of political resistance in Spinoza's philosophy. More specifically, its purpose is to determine whether or not Spinoza regards political resistance as harmonizing with the dictates of reason, where the latter amount to prudential counsels for maximizing one's "power to exist". Having demonstrated the partial validity of the 'conservative' interpretation of Spinoza's ethico-rational politics – according to which reason commands strict obedience to political authorities – I go on to challenge its near-hegemonic status in the secondary literature by extracting from Spinoza's Ethics and political treatises a conditional, ethico-rational justification for political resistance. The ultimate criterion for the ethico-rational validation of an act of resistance is the empowerment of its agent(s). Since one's true empowerment is, in Spinoza's view, inextricably related to the empowerment of all those with whom one's life is intertwined, and the chief source of personal empowerment is the rational understanding of nature's causal order, it follows that any act of resistance ought to contribute to an increase in the cognitive powers of the greatest number (including, ideally, those against whom it is directed). On the basis of the fact that, by Spinoza's own reckoning, the philosophical critique of prejudices through the development of adequate ideas regarding their constitution can serve to undermine the disempowering forms of rule that depend upon them, I contend that the critique of prejudices is the ethico-rationally justified form of resistance par excellence. Thus, a State is only organized rationally if it secures institutional 'spaces' for the exercise of this form of resistance as part of its normal functioning. Finally, I maintain that active civil disobedience subverting a political regime that prohibits the continuous exercise of resistance-as-critique is not only justified but is akin to a duty if individuals are to live up to Spinoza's paradigm of rationality, the “wise” or “free” person.
Notre travail se penche sur la question de la justification de la résistance politique dans la pensée philosophique de Spinoza. Plus exactement, il a pour but de déterminer si, selon Spinoza, la résistance politique s'accorde avec les préceptes de la raison, ces derniers étant compris comme conseils prudentiels en vue de la maximisation de notre « pouvoir d'exister ». Après avoir démontré la validité partielle de l'interprétation conservatrice prédominante de la politique « éthico-rationnelle » de Spinoza – selon laquelle la raison recommande une obéissance absolue à toute autorité politique – je lui dispute son statut hégémonique dans la littérature secondaire en dégageant de l'Éthique et des traités politiques de Spinoza une justification éthique conditionnelle de la résistance politique. Le critère de légitimation ultime d'un acte de résistance est que ce dernier contribue à augmenter le pouvoir de son (ou ses) sujet(s). Puisque, d'abord, l'augmentation de notre pouvoir est, aux yeux de Spinoza, étroitement liée à l'augmentation du pouvoir de tous, et qu'ensuite, la source principale de cette augmentation réside dans la compréhension rationnelle de l'ordre causal de la nature, il s'ensuit que n'importe quel acte de résistance politique doit contribuer à l'augmentation du pouvoir cognitif du plus grand nombre possible (incluant, idéalement, ceux et celles contre lesquels l'acte est dirigé). Partant du fait que, selon l'avis de Spinoza lui-même, la critique philosophique des préjugés par moyen de la formation d'idées adéquates quant à leur genèse serait à même de saper le pouvoir des régimes qui en dépendent, nous suggérons que la critique des préjugés est la forme par excellence d'une résistance éthiquement justifiable. Par conséquent, un État n'est organisé de façon rationnelle que s'il se porte garant d'espaces institutionnels permettant le déploiement de cette forme de résistance au sein de son fonctionnement normal. Finalement, nous affirmons que la résistance politique active ayant pour objectif le renversement d'un régime politique qui pose obstacle à l'exercice continu de la résistance-cum-critique est non seulement justifiée, mais se veut un devoir moral – dans le sens que Spinoza prête à ce terme – pour quiconque souhaiterait incarner, dans la mesure du possible, le modèle spinoziste de l'homme libre, du Sage.
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Berry, Gerald J. "Private ethics and public office." Thesis, University of Surrey, 1991. http://epubs.surrey.ac.uk/843634/.

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The apparent dichotomy between public and private morality and the problem of justifying 'raison d'etat' has been a constant problem in political philosophy since the publication of Machiavelli's 'II Principe'. In this thesis the conflict between personal morality and the demands of public office are examined in the light of the ethical and political systems of Hobbes, Locke, Bentham, Kant and Bosanquet all of which to a greater or lesser extent fail not only to answer the questions raised but to provide a comprehensive justification of the grounds for ethical conduct. It is contended here that the morality of self perfection, coupled with the acceptance of the notion of Natural Law as a yardstick against which both legislation and executive acts of public officials can be judged, does provide a unifying moral principle capable of bridging the gap between political action and private conscience. Statesmen, politicians and public officials cannot shirk the hard decisions that often go with public office but if they recognise a wrongful act for what it is and subscribe to a morality which includes an ethic of character then the chances of their being corrupted are greatly reduced.
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Cowen, Margot. "Virtue ethics and the legal and political philosophy of Martha Nussbaum." Thesis, University of Cambridge, 2000. https://www.repository.cam.ac.uk/handle/1810/272299.

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Baderin, Alice. "Political theory, public opinion and real politics." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:7fa3ccbe-1a70-4d6f-95ce-54146da83af1.

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If we are interested in questions about how we ought to organize our political lives, what kind of weight, if any, should we give to evidence about what people actually think? The thesis explores this question about the role of public opinion in normative political theory. First, I disentangle a number of distinct justifications for taking account of public opinion. Specifically, the thesis evaluates four views of the status of public opinion: as an epistemic resource; a feasibility constraint; a means of democratizing political theory; or constitutive of moral and political ideals. I defend the epistemic argument, outlining two forms in which popular attitudes represent a valuable epistemic resource. The thesis criticizes the feasibility and democratic accounts of the role of public opinion as these are presented in the existing literature, but suggests more convincing ways of reconstructing these arguments. Finally, I reject the view that public opinion constitutes the ideal of justice, arguing that such an account is subject to a fundamental tension. As well as clarifying the status of popular attitudes, the thesis addresses the methodological difficulties that arise when we seek to bring public opinion to bear on ideas from political theory, whose meaning and status in everyday political thought and discourse is often limited or uncertain. I outline two approaches to integrating normative theory with the investigation of popular attitudes that mitigate the methodological problems that often confront such projects. The second major aim is to situate the question of the role of public opinion in the context of wider debates about the aims and methods of contemporary political theory. In particular, I address recent demands for greater ‘realism’ in political theory, distinguishing two main strands of realist critique and drawing out their contrasting implications for the role of public opinion.
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Gete, Daniel Garrido. "The ideal of liberty in the political philosophy of David Hume." Connect to e-thesis, 2008. http://theses.gla.ac.uk/382/.

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Thesis (Ph.D.) - University of Glasgow, 2008.
Ph.D. thesis submitted to the Department of Philosophy, Faculty of Arts, University of Glasgow, 2008. Includes bibliographical references. Print version also available.
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Attwood, David. "The theological basis for political ethics in the thought of Paul Ramsey." Thesis, Trinity College, Bristol, 1989. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.328259.

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Phillips, Lauren E. "The Ethics of College Admissions." Scholarship @ Claremont, 2013. http://scholarship.claremont.edu/cmc_theses/775.

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“Our society is quickly reaching a point where notions of right and wrong have become so binary as to virtually eliminate all areas of grey. One result of increased regulatory and enforcement pressure is the suppression flexibility and creativity.” Kenneth S. Phillips Founder and Chief Executive Officer (CEO) HedgeMark International, LLC An Affiliate of BNY Mellon
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Okorie, Ogbonnya. "The Ethical Implication of Separating Morality From Politics : Taking Cue From Machiavellian Political Ideas and The Nigerian Political Experience." Thesis, Linköping University, Centre for Applied Ethics, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-6776.

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The attention of this paper would be to assess critically the consequences of any conscious effort to separate morality from politics giving that morality constitutes an essential and integral part of any political culture. With this understanding it becomes controversial and worrisome for any one to suggest that morality can be divorced from politics and still make a success out of the entire business of governance. The concept of Machiavellianism presents a very big challenge to this possibility in politics. I would attempt to show the dangers inherent in such a calculated effort using the Nigerian political experience as a case study

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Hardesty, Kathleen Sandell. "An(other) Rhetoric: Rhetoric, Ethics, and the Rhetorical Tradition." Scholar Commons, 2013. http://scholarcommons.usf.edu/etd/4898.

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Rhetoric as a discipline is still touched by the shadow of ancient Greece. Rhetoric was defined famously by Aristotle as the "available means of persuasion," codified into five canons in classical Rome, and has since been a central part of Western education to train speakers and writers to effectively move their audiences. However, particularly beginning in the mid-20th Century, the discipline's understanding of rhetoric as a means of persuasion (or even manipulation) passed down from our ancient roots began to shift to a sense of rhetoric as matters of ethics and a concern for the other. It begs the question: As a discipline, how did we get to a point where ethical concerns have increasingly entered the rhetorical conversation? With a theoretical focus, this study traces and examines how rhetoric's relation to ethics has transformed over the past 60 years from our discipline's Aristotelian/Platonic/Socratic inheritance to the introduction of multiple new perspectives and voices. In suggesting that the goal of rhetoric is more than persuasion--a major focus of the Platonic and Aristotelian tradition dominant in the field of rhetoric and composition in the early 20th Century--this study traces a "turn" within our discipline from "confrontational" rhetoric to "invitational" rhetoric. It suggests that invitational rhetoric challenges a strict definition of rhetoric as persuasion seeks instead to understand rather than convert, support camaraderie and mutuality (if not unity) instead of reinforcing dominant power relationships, challenge the speaker as much as the audience, and privilege listening and invitation over persuasion when appropriate. Rhetorical ethics is defined as the ethical decisions made in the everyday interactions that constantly invite us to make rhetorical choices that inevitably have consequences in the world. The study examines kairos/sophistic rhetoric, identification, and responsibility to establish a potential framework for rhetorical ethics, as well as listening and acknowledgement as methods for enacting this model. The ambition is a rhetoric of ethics that attends to everyday situations; accommodates different, often "silenced," voices; and offers the possibility of an ethical encounter with others. The study offers several possible conclusions about the nature of rhetorical ethics. Significant areas of continued study include issues of voice, agency, and marginalization--even invitational rhetoric does not guarantee that quieter or disadvantaged voices will be heard. In all, an(other) rhetoric is both a ripe topic for continued disciplinary attention, as well as a necessary component of everyday interactions with others that long to display love over hate, listening over silencing, inclusion over exclusion, and acceptance over rejection.
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Patrone, John D. "An American Philosophy of Punishment: Moral Permissibility, the Inferiorities of Punishment, and a Case for Pure Restitution." Digital Commons @ East Tennessee State University, 2017. https://dc.etsu.edu/honors/424.

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“An American Philosophy of Punishment: Moral Permissibility, the Inferiorities of Punishment, and a Case for Pure Restitution” is an examination of the paradigm of criminal punishment currently implemented in the United States and the inherent flaws of ‘punishment’ as a system of justice. The characteristics of punishment are evaluated from a perspective, “punishment by necessity,” which attempts to justify criminal punishment for a lack of viable alternatives. David Boonin, in his book, The Problem of Punishment, offers a robust alternative paradigm of criminal justice- ‘pure restitution’. Boonin advances two arguments: (1) ‘pure restitution’ is capable of replacing punishment as a paradigm of criminal justice and (2) restitution should replace punishment because punishment is morally impermissible. This paper considers two of the most notorious objections to Barnett’s pure restitution, the “irreparable harms” and “third party victims” objections, as well as the moral status of punishment. The “irreparable harms” objection claims that the inability of restitution to entirely repair victims in crimes against the person indicates that restitution cannot offer any remedy, and that this inability is unacceptable. This objection fails to recognize the possibility for partial reparations, nor that punishment is equally incapable of wholly repairing the victims of these crimes. The “third party victims” objection claims that by compelling the offender to make restitution to the victim, the state is harming individuals in proximity to the offender, but the state is prohibited from harming individuals. This objection fails to consider the critical distinction of intent and culpability; the state does not intend to harm third parties by exacting restitution, but does so as a foreseeable consequence, whereas the offender caused an intentional harm, and thus carries a higher degree of blameworthiness. Additionally, the present implementation of restitution is considered by considering the relevant legal precedent, the Constitutional situation of restitution, and a hypothetical implementation scenario, which highlights the potential for “crime insurance/ tax”, and the other practical implications of implementing restitution.
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Books on the topic "Ethics and Political Philosophy"

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Spindel Conference (23rd 2004 University of Memphis). Ancient ethics and political philosophy. Memphis, Tenn: Dept. of Philosophy, University of Memphis, 2005.

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Spindel Conference (23rd 2004 University of Memphis). Ancient ethics and political philosophy. Edited by Roche Timothy Dean. Memphis, Tenn: Dept. of Philosophy, University of Memphis, 2005.

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Contemporary social and political philosophy. Belmont: Wadsworth Pub. Co., 1995.

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Thomas, Christiano, ed. Modern moral and political philosophy. Mountain View, Calif: Mayfield Pub., 1999.

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Tessitore, Aristide. Reading Aristotle's Ethics: Virtue, rhetoric, and political philosophy. Albany: State University of New York Press, 1996.

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Scotus, John Duns. John Duns Scotus' political and economic philosophy. St. Bonaventure, N.Y: Franciscan Institute, St. Bonaventure University, 2001.

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Political philosophy for the global age. New York: Palgrave Macmillan, 2005.

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The political animal: Biology, ethics, and politics. London: Routledge, 1999.

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Moral and political philosophy: Key issues, concepts and theories. New York: Palgrave Macmillan, 2008.

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Fröhlich, Manuel. Political ethics and the United Nations: The political philosophy of Dag Hammarskjöld. Milton Park, Abingdon, Oxon: Routledge, 2007.

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Book chapters on the topic "Ethics and Political Philosophy"

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Dubbink, Wim. "Political Philosophy." In Issues in Business Ethics, 133–71. Dordrecht: Springer Netherlands, 2003. http://dx.doi.org/10.1007/978-94-017-0797-8_4.

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López-Farjeat, Luis Xavier. "Ethics and Political Philosophy." In Classical Islamic Philosophy, 255–310. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781315389288-9.

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Neesham, Cristina, and Rob Macklin. "Political Philosophy and Business Ethics." In Encyclopedia of Business and Professional Ethics, 1–6. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-23514-1_174-1.

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Keat, Russell. "Ethics, Markets, and Cultural Goods." In Philosophy and Political Engagement, 117–37. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-137-44587-2_7.

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Collins, Brian J. "A Political Interpretation of Aristotle’s Ethics." In Aristotle’s Practical Philosophy, 171–86. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-64825-5_10.

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Flanders, Chad. "Political Philosophy and Punishment." In The Palgrave Handbook of Applied Ethics and the Criminal Law, 521–45. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-22811-8_22.

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Parekh, Serena. "Refugees in Contemporary Political Philosophy." In Refugees and the Ethics of Forced Displacement, 51–81. New York : Routledge, 2016. | Series: Routledge research in applied ethics ; 2: Routledge, 2016. http://dx.doi.org/10.4324/9781315883854-3.

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Sager, Alex. "Toward a Political Philosophy of Mobility." In Toward a Cosmopolitan Ethics of Mobility, 91–95. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-65759-2_6.

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Sager, Alex. "Political Philosophy, Migration, and Methodological Nationalism." In Toward a Cosmopolitan Ethics of Mobility, 17–36. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-65759-2_2.

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Winner, Langdon. "Engineering Ethics and Political Imagination." In Broad and Narrow Interpretations of Philosophy of Technology, 53–64. Dordrecht: Springer Netherlands, 1990. http://dx.doi.org/10.1007/978-94-009-0557-3_6.

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Conference papers on the topic "Ethics and Political Philosophy"

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Schultz, Robert. "Information Technology and the Ethics of Globalization." In InSITE 2008: Informing Science + IT Education Conference. Informing Science Institute, 2008. http://dx.doi.org/10.28945/3250.

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Globalization, the coalescence of the economies and cultures of this planet, has raised new ethical issues. Information Technology (IT) is an enabler of globalization, but IT also produces new ethical problems. There is already a substantial literature in philosophy and political theory on globalized ethics, but not much on IT’s special impact on globalized ethics. This paper is a sketch of the main argument of a book I am writing on this topic. I first give examples of to show how these IT-enabled global ethical problems come about. Then, in the second and third parts of the paper I briefly summarize the main theories of globalized ethics and show their inadequacies in dealing with IT-enabled global ethical problems. In the final part, I sketch a social contract approach which can begin to deal with these IT-enabled global ethical problems. This approach derives from the work of John Rawls (1999a) on justice.
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Troxell, Wade O., and Graeme W. Troxell. "Towards a philosophy of engineering." In 2014 IEEE International Symposium on Ethics in Engineering, Science, and Technology (ETHICS). IEEE, 2014. http://dx.doi.org/10.1109/ethics.2014.6893389.

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Sakun, A. V., T. I. Kadlubovich, and D. S. Chernyak. "PHILOSOPHY OF MODERN POLITICAL CULTURE." In POLITICAL SCIENCE, PHILOSOPHY, HISTORY AND SOCIOLOGY: DEVELOPMENT AREAS AND TRENDS IN UKRAINE AND EU. Baltija Publishing, 2020. http://dx.doi.org/10.30525/978-9934-588-91-4-38.

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Kirabaev, Nur, and Maythem Al-Janabi. "Political Philosophy of Al-Ghazali." In Proceedings of the 4th International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccessh-19.2019.16.

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Takikawa, Hirohide. "An ontological turn of political obligation." In XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_sws34_02.

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Sheffield, Jim, and Robert M. Mason. "Philosophy and Ethics in Knowledge Management." In Proceedings of the 40th Annual Hawaii International Conference on System Sciences. IEEE, 2007. http://dx.doi.org/10.1109/hicss.2007.436.

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Susiatiningsih, Hermini. "Political Ethics Versus Political Pragmatism: Political Voting Behaviour in Semarang Local Election." In International Conference on Ethics in Governance (ICONEG 2016). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/iconeg-16.2017.76.

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Zheng, Liming. "Two Bases of Oakeshott's Political Philosophy." In International Conference on Humanities and Social Science 2016. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/hss-26.2016.136.

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Angin, Ria, and Himawan Bayu Patriadi. "Political Parties and the Indonesian Policy of Women Political Representation." In International Conference on Ethics in Governance (ICONEG 2016). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/iconeg-16.2017.92.

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Furtado de Magalhães Gomes, Marcella, and Roberto Vasconcelos Novaes. "Nicomachean Ethics and the theory of Justice as the centerpiece of thearistotelian anthropology." In XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_sws96_01.

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Reports on the topic "Ethics and Political Philosophy"

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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Brainerd, Rebekkah. Classical Political Philosophy and Modern Democracy. Portland State University Library, May 2013. http://dx.doi.org/10.15760/honors.17.

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Sutter, Richard L. Getting Relevant: Political Education and Military Ethics. Fort Belvoir, VA: Defense Technical Information Center, March 1988. http://dx.doi.org/10.21236/ada192496.

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Prud’homme, Joseph. Quakerism, Christian Tradition, and Secular Misconceptions: A Christian’s Thoughts on the Political Philosophy of Ihsan. IIIT, October 2020. http://dx.doi.org/10.47816/01.006.20.

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In his elegant and insightful book Muqtedar Khan admonishes Muslims to do beautiful things. It is an arresting call in a book itself beautiful in style, clarity, and boldness of vision for a better world. Professor Khan’s quest for beauty in a specific Muslim context: the beauty that arises when actions are done with the inescapable sense that God sees all one does – or, Ihsan. But what exactly do the commands of God require of those who, knowing He is watching, set themselves the task of scrupulously doing His will?
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Baker, James E. Ethics and Artificial Intelligence: A Policymaker's Introduction. Center for Security and Emerging Technology, April 2021. http://dx.doi.org/10.51593/20190022.

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The law plays a vital role in how artificial intelligence can be developed and used in ethical ways. But the law is not enough when it contains gaps due to lack of a federal nexus, interest, or the political will to legislate. And law may be too much if it imposes regulatory rigidity and burdens when flexibility and innovation are required. Sound ethical codes and principles concerning AI can help fill legal gaps. In this paper, CSET Distinguished Fellow James E. Baker offers a primer on the limits and promise of three mechanisms to help shape a regulatory regime that maximizes the benefits of AI and minimizes its potential harms.
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Mandaville, Peter. Worlding the Inward Dimensions of Islam. IIIT, October 2020. http://dx.doi.org/10.47816/01.003.20.

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Muqtedar Khan’s Islam and Good Governance: A Political Philosophy of Ihsan is, above all, an expression of faith.[1] This does not mean that we should engage it as a confessional text — although it certainly is one at some level — or that it necessitates or assumes a particular faith positionality on the part of its reader. Rather, Khan seeks here to build a vision and conception of Islamic governance that does not depend on compliance with or fidelity to some outward standard — whether that be European political liberalism or madhhabi requirements. Instead, he draws on concepts, values, and virtues commonly associated with Islam’s more inward dimensions to propose a strikingly original political philosophy: one that makes worldly that which has traditionally been kept apart from the world. More specifically, Khan locates the basis of a new kind of Islamic politics within the Qur’anic and Prophetic injunction of ihsan, which implies beautification, excellence, or perfection — conventionally understood as primarily spiritual in nature. However, this is not a politics that concerns itself with domination (the pursuit, retention, and maximization of power); it is neither narrowly focused on building governmental structures that supposedly correspond with divine diktat nor understood as contestation or competition. This is, as the book’s subtitle suggests, a pathway to a philosophy of the political which defines the latter in terms of searching for the Good.
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7

Melnyk, Olesia. MEDIA DISCOURSE AROUND THE FIGURE OF ORIANA FALLACHI AND HER JOURNALISM DURING 2017–2020. Ivan Franko National University of Lviv, March 2021. http://dx.doi.org/10.30970/vjo.2021.50.11114.

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The article analyzes the media discourse around the figure of Oriana Fallachi and her journalistic work during 2017-2020. The actual media image of the figure of Fallachi is highlighted, examples of positive and negative statements are given. It is substantiated why her journalism should be researched in various ways, taking into account other aspects of her work that are not related to Islamophobia. The subject of the study is critical texts in modern foreign media dedicated to the author’s work. The objective of the study is to outline the media discourse around the figure of Oriana Fallaci and her journalism during 2017-2020. The methodology. The following methods have been used in the process of scientific research: historical, comparative, systems analysis, content synthesis, and others. The main results. In total, we have analyzed eight materials in foreign publications, published over the past 3 years, as well as the two most famous biographies of Oriana Fallaci. Some of the most recent reviewed texts have been published in the last few months, reflecting the interest in the author’s journalism, her writing, and reporting. Therefore, we see the need for further tracking and analysis of this body of texts. Conclusions. Critics of Fallaci express polar views that are not all negative. Authors re­commend quite cautiously her texts for reading, emphasizing their positive aspects. Both Fallaci’s biographies are also not entirely complementary: some aspects of her work are glorified, others are condemned. We managed to find general tendencies in the criticism of Oriana Fallaci’s journalism. These include accusations of xenophobia and Islamophobia, uncompromisingness, lack of political correctness, and moral value. The authors emphasize, at the same time, the openness and directness that bribe the reader, patriotism and honesty, strength of spirit and firmness of position. Significance of the research. The analysis of the latest criticism reveals what kind of media image Fallachi’s figure has today, and gives the possibility to research it for demonization and one-sided coverage. This is important not only for thorough research of the author’s work but also for understanding how the modern world perceives journalism, which is contrary to the generally accepted principles of political correctness, journalistic ethics, and humanity.
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