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Journal articles on the topic 'Ethics and Political Philosophy'

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Published: 4 June 2021

Last updated: 6 February 2022

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1

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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2

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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4

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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6

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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7

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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8

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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10

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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11

Rogers, Tristan J. "Virtue Ethics and Political Authority." Journal of Social Philosophy 51, no. 2 (September 9, 2019): 303–21. http://dx.doi.org/10.1111/josp.12303.

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Sander-Staudt, Maureen. "Reassembling Political Assemblies: Care Ethics and Political Agency." Journal of Social Philosophy 39, no. 2 (June 2008): 269–90. http://dx.doi.org/10.1111/j.1467-9833.2008.00424.x.

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Hidayat, Purkon. "Global Politics and Religious Ethics Discourse: Between Tabatabai and Hamka." Jurnal ICMES 2, no. 2 (December 26, 2018): 131–57. http://dx.doi.org/10.35748/jurnalicmes.v2i2.28.

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The dynamics of global politics are increasingly complex. Various approaches commonly used to analyze these dynamics often fail to capture the essence of it so that new approaches are needed that take into account various dimensions, including ethics, which are starting to become a concern of related experts. Through Frost's approach to the important position of the normative paradigm in the study of International Relations, this article offers a discourse on religious ethics as the initial pioneering alternative thinking of political philosophy. In this article, the ethical theory of contemporary Iranian philosopher, Allamah Tabatabai, is explored with consideration that Middle Eastern geopolitics influenced the birth of this thought. The Tabatabai thought is elaborated with the idea of religious ethics from the great Southeast Asian thinker, Buya Hamka. The technical consideration for choosing these two figures is because there is a close interdisciplinary approach, namely interpretations, Sufism and philosophy. The study found a close link between the thought of Tabatabai and Hamka in religious ethics with global political issues. By carrying out further research, it is possible to elaborate this finding for developing the basis of the metatheory of Political Science and International Relations in Islamic perspective.

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정현철. "Intersubjectivity, Evolutionary-Ethics and J. Dewey's Political Philosophy." Hegel-Studien (Hegel-Yeongu) ll, no. 30 (December 2011): 331–55. http://dx.doi.org/10.17281/khegel.2011..30.013.

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15

Crummett, Dustin. "Expression and Indication in Ethics and Political Philosophy." Res Publica 25, no. 3 (September 3, 2018): 387–406. http://dx.doi.org/10.1007/s11158-018-09407-y.

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Sherwin, Susan. "Feminist and Medical Ethics: Two Different Approaches to Contextual Ethics." Hypatia 4, no. 2 (1989): 57–72. http://dx.doi.org/10.1111/j.1527-2001.1989.tb00573.x.

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Feminist ethics and medical ethics are critical of contemporary moral theory in several similar respects. There is a shared sense of frustration with, the level of abstraction and generality that characterizes traditional philosophic work in ethics and a common commitment to including contextual details and allowing room for the personal aspects of relationships in ethical analysis. This paper explores the ways in which context is appealed to in feminist and medical ethics, the sort of details that should be included in the recommended narrative approaches to ethical problems, and the difference it makes to our ethical deliberations if we add an explicitly feminist political analysis to our discussion of context. It is claimed that an analysis of gender is needed for feminist medical ethics and that this requires a certain degree of generality, i. e. a political understanding of context.

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Komarzyca, Daniel. "The „Tao” of Ethics and Politics: A Radical Reading of Taoist Philosophy." Studia Philosophica Wratislaviensia 14, no. 4 (January 9, 2020): 105–26. http://dx.doi.org/10.19195/1895-8001.14.4.6.

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The paper explores the possibility of finding radical elements of individualistic and libertarian especially left-libertarian thought in Taoist philosophy. It demonstrates that philosophical Taoism should be treated in a comprehensive way, with a particular emphasis on ethics. In connection with this, the anti-authoritarian ethico-political dimension of early Taoism is examined, and it is argued that the Taoist philosophers of ancient China had a deep respect for the equal liberty of individuals, who are all unique by nature. As a result, findings suggest that Taoist anarchism in early medieval China evolved as the logical conclusion from ancient Taoist ethico-political thought since radical ideas were embodied in it. The research goal of this paper is to develop a Taoist-libertarian virtue ethics and to show its political relevance. Therefore, it is also intended to show how Taoist libertarianism avant la lettre undermines political authority despite being neither consequentialist nor deontological, unlike typical American libertarianism.

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LINGIS, ALPHONSO. "Six Problems in Levinas's Philosophy." PhaenEx 7, no. 1 (May 26, 2012): 30. http://dx.doi.org/10.22329/p.v7i1.3268.

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Levinas’s constitutive analysis conflicts with his phenomenological descriptions. There are problems in his essential theses: Recognizing alterity is recognizing wants and needs. These are said to be unending, infinite. The wholly Other—God—is constitutive of the alterity of the other human. Ethics originates in Jewish religious history. Ethical absoluteness conflicts with political responsibility.

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Hartman, Edwin M. "Moral Philosophy, Political Philosophy, and Organizational Ethics: A Response to Phillips and Margolis." Business Ethics Quarterly 11, no. 4 (October 2001): 673–85. http://dx.doi.org/10.2307/3857766.

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Abstract:Phillips and Margolis argue that moral philosophy is a poor basis for business ethics, but their narrow view of moral philosophy would exclude Aristotle, for one. They criticize me for assimilating states and organizations in using the Rawlsian device, but they put too much faith in Rawls’s distinction between states and voluntary organizations and pay too little attention to the continuities between them. Their plea for a conceptually autonomous ethics for organizations I interpret as reasonable and largely compatible with my own stated opinion.

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Yaroslavtseva, Anna. "Philosophical Practice in the Historical-Cultural and Epistemological Context." Logos et Praxis, no. 1 (March 2021): 109–17. http://dx.doi.org/10.15688/lp.jvolsu.2021.1.12.

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The article offers a possible interpretation of the "philosophical practice" concept, examines the nature and closeness of the relationship between philosophy and philosophical practice, outlines the activities of the philosopher-practice in the light of this interpretation. Ethics has traditionally been considered as a practical part of philosophy. Since the inception of philosophy until the end of Early Modern Times, ethics is regarded a top of philosophical knowledge. In addition to the well-established, common at this time period, understanding of ethics as part of philosophy, A.A. Huseynov proposed to consider "ethics" as the moral pathos of philosophy in toto. In this case, the whole philosophy acquires an ethical function (the subject of entire philosophy becomes, among other things, the human behavior determined by free will and the reality that this behavior establishes); it becomes possible to assert that ethics and philosophy are inseparable by the nature of philosophical knowledge and its practical part; to assume that the position of philosophical practice in modern philosophy structure may be similar to the position of ethics in classical philosophy as a top of philosophical knowledge, the ultimate goal of philosophical reasoning. It is argued that the project of philosophical practice, understood as a way of life and the actions of philosophers, explicitly returns philosophy to its origins, to the historical context in which philosophy, its practical applications and meanings arose. In the ancient world, philosophy was an ethical project, a spiritual practice close to religious, a way of being and a way of enhancement. Lack of knowledge, lack of moral guidelines, and the imperfection of existing social, cultural, scientific, economic, political practices prompted philosophers to reason. Philosophy which dealt only with itself, removed itself from solving "non-philosophical" problems, lost relevance. The same can be unhesitatingly said about medieval, Renaissance, modern philosophy. Modern philosophy has retained a native interest in what is happening in the world around it; shares the desire to influence human practices inherent in philosophy, science and religion; in some cases there is no alternative. This allows us to conclude that modernity, no less than antiquity, reveals to those who practice a philosophical way of life and action opportunities for the broadest application of philosophical knowledge in various areas of people's practical life.

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Ince, Kate. "Ethics, Universality and Vulnerability in Abderrahmane Sissako's Bamako (2006) and Timbuktu (2014)." Paragraph 41, no. 2 (July 2018): 167–83. http://dx.doi.org/10.3366/para.2018.0261.

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This article adds philosopher Judith Butler to the list of thinkers whose work underpins the interest in ethics and/in film that began in earnest in the 2000s. Beginning with Precarious Life: Powers of Mourning and Violence (2004), Butler has published several volumes that blend ethical thinking with moral theory and political philosophy, focusing on the concepts of precariousness and vulnerability. This article suggests that two films directed by Abderrahmane Sissako, Bamako (2006) and Timbuktu (2014), as dramas of precariousness and vulnerability respectively, can inform thinking about cinematic ethics: the staging of a trial of global institutions in Bamako dramatizes the possible universalization of an ethic of precarity, while in Timbuktu the condemnation to death of a Tuareg shepherd by Ansar Dine, the militant Islamist group that occupied parts of Mali in 2012, allows Sissako to give full rein to his talent for filming the vulnerability of both victims and oppressors.

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22

Hayden, Matthew J. "Cosmopolitan Education in Agonistic Morality: Epistemological Restraint, Discourse Ethics, and Agonistic Pluralism." Philosophical Inquiry in Education 25, no. 1 (July 28, 2020): 16–30. http://dx.doi.org/10.7202/1070713ar.

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Cosmopolitan education has been much theorized, discussed, and proposed, but what, exactly, might it look like and what specific processes might it involve? Cosmopolitanism’s recognition of shared humanity and the subsequent entailment of democratic inclusion make explicit the moral and political nature of cosmopolitan education and philosophy. As an ethico-political process, existing political and ethical processes can be brought to bear on its educational manifestations. The political concepts of epistemological restraint, discourse ethics, and agonistic pluralism are offered as models for cosmopolitan education in agonistic morality: epistemological restraint is used to address the need for prioritization of moral inquiry over moral belief; discourse ethics addresses the necessity of inclusive and democratic dialogue; agonistic pluralism offsets the implications of the inevitability of pluralism in educational inquiry. All three combine to form a process of cosmopolitan education in agonistic morality.

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23

Moriarty, Jeffrey. "On the Relevance of Political Philosophy to Business Ethics." Business Ethics Quarterly 15, no. 3 (July 2005): 455–73. http://dx.doi.org/10.5840/beq200515330.

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Abstract:The central problems of political philosophy (e.g., legitimate authority, distributive justice) mirror the central problems of business ethics. The question naturally arises: should political theories be applied to problems in business ethics? If a version of egalitarianism is the correct theory of justice for states, for example, does it follow that it is the correct theory of justice for businesses? If states should be democratically governed by their citizens, should businesses be democratically managed by their employees? Most theorists who have considered these questions, including John Rawls in Political Liberalism, and Robert Phillips and Joshua Margolis in a 1999 article, have said “no.” They claim that states and businesses are different kinds of entities, and hence require different theories of justice. I challenge this claim. While businesses differ from states, the difference is one of degree, not one of kind. Business ethics has much to learn from political philosophy.

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24

Anckaert, Luc. "Ethics of Responsibility and Ambiguity of Politics in Levinas’s Philosophy." Problemos 97 (April 21, 2020): 61–74. http://dx.doi.org/10.15388/problemos.97.5.

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The destruction of man in the Shoah or Holocaust did not mean that Levinas argues in favor of turning away from the socio-historical reality to cultivate his own little garden. The deepest truth of subjectivity can be found in an alterity that calls for a socio-political responsibility. The political implications are rooted in different layers of Levinas’s thought. In his Talmudic comments, Levinas questions the reality of war as the truth of politics. But his explorations of subjectivity, ethical relationality and society allow to understand different political options such as contract theory (responsibility in the first person), liberation philosophy and human rights (responsibility in the second person) and the necessity of building a just society (ethics in the third person). Paradoxically, a just and equitable society ignores the uniqueness of the unique other. While organized responsibility is necessary, it introduces a new form of violence. In this article, we bring together the different layers in Levinas’s political vision and we explore its limits. A fundamental question is whether Levinas’s vision of politics is based on ethics or whether his ethics is a critique of politics.

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Sigwart, Hans-Jörg. "The Logic of Legitimacy: Ethics in Political Realism." Review of Politics 75, no. 3 (2013): 407–32. http://dx.doi.org/10.1017/s0034670513000338.

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AbstractThe article examines the recent debate on a genuinely realist perspective in political philosophy and argues that the core idea of realism is a certain type of ethical theory. In spite of the notorious polemic against “moralism” in politics that is characteristic of realist thinkers since Machiavelli, political realism as put forth in the current debate is not to be understood as a strictly fact-oriented perspective on politics, but rather as a perspective that itself is founded on a theory of political ethics. This peculiarly realist theory of political ethics can be characterized by its focus on the theoretical importance of political application problems, by a genuine priority principle underlying its understanding of political ethics, by its distinctive understanding of the concept of legitimacy and, finally, by its claim that any form of ethics, as far as it is concerned with political questions, is necessarily ambivalent in character.

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Kiesewetter, Hubert. "Ethical Foundations of Popper's Philosophy." Royal Institute of Philosophy Supplement 39 (September 1995): 275–88. http://dx.doi.org/10.1017/s1358246100005555.

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If an economist or an economic historian speaks about ethical or moral problems, one should be suspicious. Karl Popper continually repeated that he did not want to preach, and I believe that his deep-rooted distrust of modern philosophical moralists, who usually preach water and drink cognac, led to his not writing a greater work on ethics. Nevertheless he was a moral person, and perhaps we can learn more about his cosmology, his methodology, and about his philosophy in general if we probe into some of the ethical foundations of his life and his thinking. It may become apparent to you that I do not refer primarily to Popper's Open Society and Its Enemies or other works of his political writings alone. In choosing not to do so, it is my intention to demonstrate that all his thinking is deeply rooted in ethics.

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Cerutti, Furio. "Climate ethics and the failures of ‘normative political philosophy’." Philosophy & Social Criticism 42, no. 7 (August 2, 2016): 707–26. http://dx.doi.org/10.1177/0191453715626755.

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Holm, S. "Bioethics down under--medical ethics engages with political philosophy." Journal of Medical Ethics 31, no. 1 (January 1, 2005): 1. http://dx.doi.org/10.1136/jme.2004.011221.

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Martin, Rex. "Review: T. H. Green: Ethics, Metaphysics, and Political Philosophy." Mind 116, no. 464 (November 1, 2007): 1104–10. http://dx.doi.org/10.1093/mind/fzm1104.

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Mayhew, Robert. "The Political Dimensions of Aristotle’s Ethics." Ancient Philosophy 16, no. 1 (1996): 225–28. http://dx.doi.org/10.5840/ancientphil199616132.

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Bryan, Jenny. "Philosophy." Greece and Rome 68, no. 1 (March 5, 2021): 158–65. http://dx.doi.org/10.1017/s0017383520000339.

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Sara Brill's new book develops her argument for understanding ‘shared life’ as central to Aristotle's ethics and politics. By focusing on this notion of shared life, she seeks to establish the connection between Aristotle's ethical, political, and zoological works in order to ground her emphasis on the essential animality of human society in Aristotle's conception. Her argument turns on a distinction between bios, a ‘way of life’ that we can choose or reject, and zoē, ‘life itself’ (3), and she is committed to establishing the generally unrecognized significance of the latter in Aristotle's ethical thought. The volume is divided into three parts. The first (‘Shared Life in Aristotle's Ethics and Politics’) concentrates on developing an account of Aristotle's concept of ‘shared life’ in the ethical and political works in such a way as to establish the importance of the zoological perspective. Here, Brill argues that shared life is at the heart of many of the central concerns of the Nicomachean Ethics, including his account of friendship. This is not simply sharing of goods or communal living: ‘Because living in its authoritative sense is perceiving and thinking, sharing one's life is sharing in perception and sharing in thinking’ (52). Brill finds a similar focus on shared zoē in the Eudemian Ethics, and the suggestion that our self-awareness and self-concern depend on the presence of others. She further develops her central claim: for all that Aristotle makes repeated assertions of human exceptionality, he also adopts a zoological framework of analysis that locates human friendship within the category of ‘animal attachment’, albeit as a special case. Human society is distinguished from animal society, but primarily as an intensification of the animal, rather than as a rejection of it. As Brill notes, setting up some of the critical analysis found in the third part of the book, her emphasis on community helps to highlight both its fragility and the consequences of exclusion. This is an idea she explains further in her analysis of shared life in the Politics: ‘if Aristotle's ethics show us the most vivid form of shared life, his Politics shows us the conditions of its destruction’ (92). Brill considers two extremes of shared life to be found in the Politics. Aristotle rejects communism for the sake of the philia that lies at the heart of a true community. His account of tyranny, meanwhile, can be understood as an analysis of a polis lacking a meaningful presence of shared life or the common good. The second part of the book concentrates on fleshing out the detail of the zoological perspective at the heart of Brill's argument by focusing on the zoological works in particular. She makes the sensible point that, while Aristotle's zoological works may be inaccurate in biological detail, they nevertheless help us to understand his own thinking about the nature and relationship of intelligence and life. Beginning with the History of Animals, Brill looks for the political in Aristotle's biological, and argues that he conceives of animal sociality in terms of its various manifestations of the political bond of a common task. It is within this context that we should situate even shared human life. This is not to say that humans are not to be distinguished from animals: what marks humans out is the fact that they can choose their way of life (bios). But this choice does not liberate them from the fact of their animality. For this reason, analysis of Aristotle's politics, and of the polis itself, should be informed by an awareness of his zoological sensibility. At times in the detail of Brill's own analysis, this zoological emphasis seems to fade into the background, but her central claim remains that human politics is an intensification of animal sociality, rather than a rejection of it. The third and final part presents an intriguing exploration of intersections between Brill's account of Aristotle's zoē-politics and modern critical theory (her volume is published in the interdisciplinary series Classics in Theory). She first addresses the connection between Aristotle's commitment to private ownership and his eugenics legislation, noting the double mean of tokos as both ‘interest’ and ‘child’. She is particularly interesting on Aristotle's concern with the threat of uncontrolled or excessive reproduction. She then turns to an analysis of Aristotle's account of – and ambivalence towards – the maternal bond as central to his understanding of human communities and, especially, friendship. The two chapters of Part III are particularly compelling; I look forward to seeing further approaches to Aristotle, and ancient philosophy in general, along these lines.

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LOCKWOOD, THORNTON C. "ὁμόνοια: The Hinge of Aristotle’s Ethics and Politics?" Dialogue 59, no. 1 (March 2020): 7–30. http://dx.doi.org/10.1017/s0012217319000337.

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Scholarship on the political ramifications of Aristotle’s account of friendship has focused on “political friendship” and has lost sight of the importance of his account of “like-mindedness” or “concord” (ὁμόνοια). Such a focus is mistaken for a number of reasons, not least of which is that, whereas Aristotle has a determinate account of like-mindedness, he has almost nothing to say about political friendship. My paper examines the ethical and political aspects of like-mindedness in light of a disagreement between Richard Bodéüs and René Gauthier about the autonomy of Aristotle’s Nicomachean Ethics as a work of ethical theory.

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Kennedy, Kevin. "System and/as Contingency: Quentin Meillassoux and the Ethics of Chance." Irish Journal of French Studies 17, no. 1 (December 2, 2017): 71–93. http://dx.doi.org/10.7173/164913317822236174.

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In recent years, the relation between contingency and systematic claims to the absolute has again come to play an important role in Continental philosophy. This essay takes a closer look at how this relation is developed in the works of French philosopher Quentin Meillassoux. It argues that a specific demand for systematic knowledge underlies not only Meillassoux's ontology, but also his ethics, which come into conflict with his own systematic aspirations in certain key areas, most notably in his attempt to derive an ethico-political model of subjectivity from his theory of contingency. The essay furthermore explores whether Meillassoux's monism of chance, by systematizing contingency and declaring it a universal principle, does not in fact deprive the contingent of its contingent character, introducing a reductive stability that condemns the subject to a passive waiting ultimately lacking in ethical significance.

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Merchant, Carolyn. "Environmental Ethics and Political Conflict." Environmental Ethics 12, no. 1 (1990): 45–68. http://dx.doi.org/10.5840/enviroethics19901217.

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Molefe, Motsamai. "The “Normative” Concept of Personhood in Wiredu’s Moral Philosophy." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 1 (June 3, 2021): 119–44. http://dx.doi.org/10.4314/ft.v10i1.8.

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The article explores the place and status of the normative concept of personhood in Kwasi Wiredu’s moral philosophy. It begins by distinguishing an ethic from an ethics, where one involves cultural values and the other strict moral values. It proceeds to argue, by a careful exposition of Wiredu’s moral philosophy, that he locates personhood as an essential aspect of communalism [an ethic], and it specifies culture-specific standards of excellence among traditional African societies. I conclude the article by considering one implication of the conclusion, which is that personhood embodies cultural values of excellence concerning the place and status of partiality in Wiredu’s moral philosophy. Keywords: Afro-communitarianism, agent-centred personhood, Ethic, Ethics, Kwasi Wiredu, Partiality Personhood.

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Tan, Sor-Hoon. "Confucian Political Ethics - By Daniel A. Bell." Journal of Chinese Philosophy 36, no. 1 (March 2009): 177–80. http://dx.doi.org/10.1111/j.1540-6253.2008.01510.x.

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Phillips, Robert A., and Joshua D. Margolis. "Toward an Ethics of Organizations." Business Ethics Quarterly 9, no. 4 (October 1999): 619–38. http://dx.doi.org/10.2307/3857939.

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Abstract:The organization is importantly different from both the nation-state and the individual and hence needs its own ethical models and theories, distinct from political and moral theory. To develop a case for organizational ethics, this paper advances arguments in three directions. First, it highlights the growing role of organizations and their distinctive attributes. Second, it illuminates the incongruities between organizations and moral and political philosophy. Third, it takes these incongruities, as well as organizations’ distinctive attributes, as a starting point for suggesting an agenda for an ethics of organizations.

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Roberts, Jean. "Political Animals in the Nicomachean Ethics." Phronesis 34, no. 1-3 (1989): 185–204. http://dx.doi.org/10.1163/156852889x00125.

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Crane, Andrew, Dirk Ulrich Gilbert, Kenneth E. Goodpaster, Marcia P. Miceli, Geoff Moore, Scott J. Reynolds, Marshall Schminke, Sandra Waddock, Gary R. Weaver, and Andrew C. Wicks. "Comments on BEQ’s Twentieth Anniversary Forum on New Directions for Business Ethics Research." Business Ethics Quarterly 21, no. 1 (January 2011): 157–87. http://dx.doi.org/10.5840/beq20112117.

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ABSTRACT:In 2010, Business Ethics Quarterly published ten articles that considered the potential contributions to business ethics research arising from recent scholarship in a variety of philosophical and social scientific fields (strategic management, political philosophy, restorative justice, international business, legal studies, ethical theory, ethical leadership studies, organization theory, marketing, and corporate governance and finance). Here we offer short responses to those articles by members of Business Ethics Quarterly’s editorial board and editorial team.

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Rorty, Richard. "Is Philosophy Relevant to Applied Ethics?" Business Ethics Quarterly 16, no. 3 (July 2006): 369–80. http://dx.doi.org/10.5840/beq200616327.

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Abstract:If, like Hegel and Dewey, one takes a historicist, anti-Platonist view of moral progress, one will be dubious about the idea that moral theory can be more than the systematization of the widely-shared moral intuitions of a certain time and place. One will follow Shelley, Dewey, and Patricia Werhane in emphasizing the role of the imagination in making moral progress possible. Taking this stance will lead one to conclude that although philosophy is indeed relevant to applied ethics, it is not more relevant than many other fields of study (such as history, law, political science, anthropology, literature, and theology).

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Yermolenko, Anatolii. "SOCIAL PHILOSOPHY IN THE STRUCTURE OF SOCIOHUMANITIES." Filosofska dumka (Philosophical Thought) -, no. 5 (December 4, 2020): 6–22. http://dx.doi.org/10.15407/fd2020.05.006.

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In this article the author studies the place and the role of social philosophy in the architecture of the social sciences and humanities. The article focuses on the relationship between social philosophy, theory of society, theoretical sociology and social ethics. Based upon the application of the concept of paradigm in philosophy, the author shows key trends of the development of social sciences and humanities: the turn from the philosophy of conscience to the communication philosophy and the “rehabilitation of the practical philosophy”. In line with these trends, practical discourse philosophy is now playing the central role in the structure of the social sciences and humanities, the author says. By making a distinction between normative and descriptive dimensions of the social sciences and humanities, the author emphasizes the issue of their normative foundation and their moral and ethical re-orientation. The article analyzes discourse as an argumentative practice of founding social norms and values and as a meta-institution legitimizing social institutions. According to this approach, the social philosophy is considered as a meta-theory of social sciences, which include general social theory and theories of social systems. In this context, practical dis- course philosophy is playing a fundamental role for legitimizing specific social institutions. Social ethics also plays an important role, as it complements individual ethics, creating a system of institutional ethics, i.e. of political ethics, economic ethics, ethics of science and technology, environmental ethics. In this architectonics, social responsibility gets a new meaning, incorporating individual responsibility. Social responsibility is not an anonymous responsibility that neglects the individual responsibility, but a common responsibility implemented according to certain rules and procedures and creating the possibility to solve current problems of the globalized humanity.

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Konstańczak, Stefan. "Disputes over the place of ethics in Polish Marxist philosophy." Ethics & Bioethics 11, no. 1-2 (June 1, 2021): 58–66. http://dx.doi.org/10.2478/ebce-2021-0005.

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Abstract In the article, the author presents attempts by Polish Marxist philosophers to enrich Marxism with ethical issues. The initial absence of ethics in Marxism is associated with the ignorance of tradition related to their own formation. In the author’s opinion, only polemics with the competitive Lviv-Warsaw school forced Polish Marxists to take the issue seriously. That is why Polish Marxist ethics in its mature form was only established in the 1960s, and did not enrich Marxism itself, but rather indirectly contributed to the initiation of socio-political transformations in our country.

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Reynolds, Jack. "Wounds and Scars: Deleuze on the Time and Ethics of the Event." Deleuze Studies 1, no. 2 (December 2007): 144–66. http://dx.doi.org/10.3366/e1750224108000056.

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Deleuze's oeuvre is best understood as a philosophy of the wound synonymous with a philosophy of the event. The philosophy of his immediate predecessors in the phenomenological tradition can thus be envisaged as constituting a philosophy of the scar, with phenomenological and embodied intentionality (including the significance given to habit, coping, etc.) resulting in a concomitant refusal to privilege the event as wound. Various consequences hang on this difference, but primarily it results in a very different ethico-political orientation in Deleuze's work in comparison to the tacit ethics of phronesis that can be ascribed to much of the post-Husserlian phenomenological tradition. Although this wound/scar typology may appear to be a metaphorical conceit, the motif of the wound recurs frequently and perhaps even symptomatically in many of Deleuze's texts, particularly where he is attempting to delineate some of the most important differences (transcendental, temporal, and ethical) between himself and his phenomenological predecessors.

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Rao, Shakuntala, and Seow Ting Lee. "Globalizing Media Ethics? An Assessment of Universal Ethics Among International Political Journalists." Journal of Mass Media Ethics 20, no. 2 (September 1, 2005): 99–120. http://dx.doi.org/10.1207/s15327728jmme2002&3_2.

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Smith, Maxwell J., and Daniel Weinstock. "Political legitimacy and research ethics." Bioethics 33, no. 3 (August 23, 2018): 312–18. http://dx.doi.org/10.1111/bioe.12489.

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Hösle, Vittorio. "Why Does the Environmental Problem Challenge Ethics and Political Philosophy?" Journal of Philosophical Research 37, no. 9999 (2012): 279–92. http://dx.doi.org/10.5840/jpr201237supplement45.

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Fox-Muraton, Mélissa. "Existence Philosophy as a Humanism?" Kierkegaard Studies Yearbook 24, no. 1 (September 12, 2019): 345–73. http://dx.doi.org/10.1515/kierke-2019-0014.

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AbstractThis article examines the challenges for understanding Kierkegaard’s philosophy from the perspective of our modern, heterogeneous societies, and seeks to define a humanism or existential ethics within Kierkegaard’s existential anthropology. After examining the problems inherent in Kierkegaard’s account of neighbor-love and human equality, we question the possibility of separating Kierkegaard’s existential anthropology from his Christian ontology. Suggesting that Kierkegaard’s philosophy does not leave us empty-handed, as political and social critiques claim, we sketch out the premises for a Kierkegaardian understanding of existential ethics which is not merely an ethics of self-accomplishment, but which places concern for others at the fore.

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Butterworth, Charles E. "Medieval Islamic Philosophy and the Virtue of Ethics." Arabica 34, no. 2 (1987): 221–50. http://dx.doi.org/10.1163/157005887x00298.

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AbstractThe goal of this essay is to set forth the ethical teaching of al-Fārābī and of Ibn Sina. However, because their writings and their philosophy are not well-known to us, it seems appropriate to move towards what is unknown by starting from what is known. The writings and philosophy of Plato and Aristotle being generally well-known to us, the essay begins by setting forth the main points of their ethical teaching and then moves to the main points of Fārābī's and Avicenna's ethical teaching. This method commands itself for another reason as well : Fārābī and Avicenna were quite familiar with the thinking of Plato and Aristotle, so familiar that they cast many of their own ideas in the idiom of their Greek predecessors or drew attention to their differences with them. This procedure leads to the basic conclusion that ethics is less important for Plato, Aristotle, and Fārābī than virtue - a point on which Avicenna presents a rather unique argument. For all of our authors except Aristotle, virtue is to be understood as subordinated to theoretical understanding. And a number of other conclusions are drawn, all serving to suggest that the current understanding of ethics is at odds with the traditional view and is unable to account adequately for political life.

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Evans, Fred. "Deleuze's Political Ethics: A Fascism of the New?" Deleuze Studies 10, no. 1 (February 2016): 85–99. http://dx.doi.org/10.3366/dls.2016.0213.

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The cosmology of Deleuze and Guattari emphasises the new. I raise the question of whether this emphasis cancels out two other political virtues, solidarity and heterogeneity, and thereby amounts to a fascism of the new. I reply that what Deleuze and Guattari say about cosmological unity and difference suggests that they can avoid this negative designation. I support this conclusion by considering their statements on ethics and politics and by translating their cosmological philosophy into the more immediate ethico-political context of the alloplastic stratum. The latter effort is abetted by elaborating the two thinkers’ use of the term ‘voice’, for example, in Deleuze's statement that Being is the ‘single and same voice for the whole thousand-voiced multiple … a single clamour of Being for all beings’ or in the two authors’ notion of a ‘constellation of voices’ that makes up the ‘molecular’ or ‘unconscious’ collective assemblage of enunciation. This elaboration is pertinent because political ethics is essentially which voices are heard, and which not, or at least their relative levels of audibility in the alloplastic regime. I further clarify this treatment of Deleuze and Guattari's political ethics by linking it to the idea of parrhesia, courageous speech and hearing.

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Burns, Steven A. M. "Ethics and Socialism: Tensions in the Political Philosophy of J.G.Schurman." Journal of Canadian Studies 31, no. 2 (May 1996): 76–96. http://dx.doi.org/10.3138/jcs.31.2.76.

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