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Journal articles on the topic 'Ordinary ethics'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Puech, Michel. "Ordinary Technoethics." International Journal of Technoethics 4, no. 2 (2013): 36–45. http://dx.doi.org/10.4018/jte.2013070103.

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From recent philosophy of technology emerges the need for an ethical assessment of the ordinary use of technological devices, in particular telephones, computers, and all kind of digital artifacts. The usual method of academic ethics, which is a top-down deduction starting with metaethics and ending in applied ethics, appears to be largely unproductive for this task. It provides “ideal” advice, that is to say formal and often sterile. As in the opposition between “ordinary language” philosophy and “ideal language” philosophy, the ordinary requires attention and an ethical investigation of the

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2

Lempert, Michael. "No ordinary ethics." Anthropological Theory 13, no. 4 (2013): 370–93. http://dx.doi.org/10.1177/1463499613505571.

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3

Luthringer, George F. "The Ethics of Ordinary Time." Nutrition in Clinical Practice 6, no. 3 (1991): 99–105. http://dx.doi.org/10.1177/088453369100600303.

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4

McNamee, Mike. "Medical Ethics, Ordinary Concepts and Ordinary Lives - By Christopher Cowley." Philosophical Investigations 32, no. 4 (2009): 376–80. http://dx.doi.org/10.1111/j.1467-9205.2009.01388.x.

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5

Rasanayagam, Johan. "Ordinary Ethics: Anthropology, Language and Action." Ethnos 76, no. 4 (2011): 572–73. http://dx.doi.org/10.1080/00141844.2011.577230.

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6

Millie, Julian. "Ordinary Ethics: Anthropology, Language, and Action." Australian Journal of Anthropology 23, no. 1 (2012): 117–18. http://dx.doi.org/10.1111/j.1757-6547.2011.00170.x.

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7

Branch, William T. "The Ethics of an Ordinary Doctor." Hastings Center Report 44, no. 1 (2014): 15–17. http://dx.doi.org/10.1002/hast.250.

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8

van Dijk, Rijk. "Event ethics and their elasticity: weddings in Botswana and the exploration of the tacit extraordinary." Africa 87, no. 3 (2017): 462–78. http://dx.doi.org/10.1017/s0001972017000067.

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AbstractWhereas Michael Lambek situates the exploration of the significance of ‘ordinary ethics’ in the everyday as the study of ‘the ethical in the conjunction or movement between explicit local pronouncements and implicit local practices and circumstances’, this article takes the opposite view by drawing attention to special events that appear to engage – or provide space for – extraordinary ethics. Special events and their extraordinary ethics bring into relief the implicitness of the ordinary in everyday ethics. Weddings in Botswana are moments in the social life of the individual, the fam

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9

Ariza, Lucía. "Ordinary ethics. Examining ethical work in the Argentine fertility clinic." Tapuya: Latin American Science, Technology and Society 3, no. 1 (2020): 303–21. http://dx.doi.org/10.1080/25729861.2020.1809321.

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10

Cyril, Anita, Laween Al Atroshi, Thura Limbin, et al. "Ethics of the ordinary: a class response." British Journal of General Practice 62, no. 595 (2012): e143-e146. http://dx.doi.org/10.3399/bjgp12x625283.

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11

van Manen, Michael A. "The Ethics of an Ordinary Medical Technology." Qualitative Health Research 25, no. 7 (2014): 996–1004. http://dx.doi.org/10.1177/1049732314554101.

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12

Kelly, Conor M. "From Quandary Cases to Ordinary Life: New Opportunities to Connect Social Ethics and Health Care Ethics." Journal of the Society of Christian Ethics 41, no. 1 (2021): 107–24. http://dx.doi.org/10.5840/jsce202171947.

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In Christian bioethics, the call for a greater integration of social ethics and medical ethics is a popular refrain, yet lasting progress toward this goal has been elusive, in part due to the traditional emphasis on quandary cases in medical ethics. This article develops an alternative approach to moral discernment in health care, employing a theological interpretation of solidarity to promote greater social consciousness in ordinary health care decision making. This shifts the ethical analysis from abstract scenarios to everyday choices, elevating the moral significance of seemingly mundane c

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13

Addison, Courtney, and Jesper Lassen. "“My Whole Life is Ethics!” Ordinary Ethics and Gene Therapy Clinical Trials." Medical Anthropology 36, no. 7 (2017): 672–84. http://dx.doi.org/10.1080/01459740.2017.1329832.

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14

Ignatieff, Michael. "Human Rights, Global Ethics, and the Ordinary Virtues." Ethics & International Affairs 31, no. 1 (2017): 3–16. http://dx.doi.org/10.1017/s0892679416000629.

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In a 1958 speech at the United Nations, Eleanor Roosevelt took stock of the progress that human rights had made since the proclamation of the Universal Declaration of Human Rights ten years before. Mrs. Roosevelt had chaired the UN committee that drafted the Universal Declaration and had hoped that, in time, it would become “the international Magna Carta of all men everywhere.” Her answer to the question of how to measure human rights progress has become one of the most frequently quoted remarks of the former First Lady: Where, after all, do universal human rights begin? In small places, close

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15

Avrahami, Einat. "Positive Wrongdoings: Reading Doctors' Narratives on Ordinary Ethics." Literature and Medicine 29, no. 2 (2011): 325–54. http://dx.doi.org/10.1353/lm.2011.0327.

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16

Anderson, Paul. "Games of Civility: Ordinary Ethics in Aleppo’s Bazaar." Ethnos 84, no. 3 (2019): 380–97. http://dx.doi.org/10.1080/00141844.2018.1551238.

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17

Jones, D. H. "Primo Levi's Ordinary Virtues: From Testimony to Ethics." Holocaust and Genocide Studies 16, no. 3 (2002): 427–31. http://dx.doi.org/10.1093/hgs/16.3.427.

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18

HEINTZ, MONICA. "Ordinary ethics: anthropology, language, and actionby Lambek, Michael." Social Anthropology 21, no. 1 (2013): 110–12. http://dx.doi.org/10.1111/1469-8676.12004_13.

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19

Walsh, Andrew. "The ordinary ethics of charcoal in northern Madagascar." Journal of the Royal Anthropological Institute 25, S1 (2019): 108–23. http://dx.doi.org/10.1111/1467-9655.13017.

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20

Kremer‐Sadlik, Tamar. "Ordinary Ethics and Reflexivity in Mundane Family Interactions." Ethos 47, no. 2 (2019): 190–210. http://dx.doi.org/10.1111/etho.12234.

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21

Daya, Shari. "Ordinary ethics and craft consumption: A Southern perspective." Geoforum 74 (August 2016): 128–35. http://dx.doi.org/10.1016/j.geoforum.2016.06.005.

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22

Liu, Jing Wei, Jun Tao Wang, and Xi Liu. "Challenges and Countermeasures of Bio-Genetic Engineering to Traditional Ethics Values." Applied Mechanics and Materials 507 (January 2014): 892–96. http://dx.doi.org/10.4028/www.scientific.net/amm.507.892.

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21st is the century of life science and biotechnology. Modern bio-technology, as the core of genetic engineering, has been developed rapidly, which is used to solve the problems of resources, environments, agricultural and medical affairs, etc., and has played a very important role in our human ordinary life. However, the conflicts between biological genetic engineering techniques and ethics are inevitable. It is urgency to make out the ethic standard on genetic science. Issues about the social and ethical associated with genetic engineering technology must be understood clearly, and in the pr

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23

Conrad, Keziah. "Achieving the Ordinary." Conflict and Society 5, no. 1 (2019): 1–18. http://dx.doi.org/10.3167/arcs.2019.050101.

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In Bosnia, 20 years aft er a war of ethnic cleansing, mixed-ethnicity families swim against the stream of nationalist separatism that insists all Bosnians should be neatly sorted into ethnic categories. When asked about their experiences, however, mixed families in Sarajevo during fieldwork from 2011 to 2012 repeatedly insisted that they were just “ordinary,” “normal” families. In this article, I look closely at an ordinary evening in the life of one such family, examining how they achieve this atmosphere of everydayness within which ordinary kin relationships are sustained despite the volatil

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24

Williams, Sara A. "The Way of the Cross in the Ordinary: Ethnographic Attention to the Good as Invitational Ethics." Ecclesial Practices 8, no. 1 (2021): 56–72. http://dx.doi.org/10.1163/22144471-bja10024.

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Abstract This essay develops the idea of ‘invitational ethics,’ engagement with ethnographic description as normative praxis. I argue that by attending to ways in which people exercise practical wisdom in ordinary moments, the ethnographer and reader alike are invited to engage their own processes of ethical self-making. I draw on ethnographic fieldwork with the Way of the Cross for Justice, an annual Good Friday public liturgy in Cincinnati, Ohio, as a site for invitational ethics in the frame of what anthropologist Joel Robbins has called an ‘anthropology of the good.’ I conclude by reflecti

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25

Mattingly, Cheryl, and Jason Throop. "The Anthropology of Ethics and Morality." Annual Review of Anthropology 47, no. 1 (2018): 475–92. http://dx.doi.org/10.1146/annurev-anthro-102317-050129.

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Anthropologists have sustained a varied and active engagement with ethics throughout the field's history. In light of this long-standing engagement, what marks the distinctiveness of the current ethical turn? To think in Foucauldian terms, ethics/morality now looms large precisely because it has been problematized. Although there has been a recent outpouring of work on ethics, and a widely shared concern to move beyond overly collectivist accounts, much is nascent. Debates and schools of thought are still emerging. In this review article, we explore several resonate streams of disquiet or insp

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26

Oparin, Dmitriy. "Religious Authority and Ordinary Ethics in Muslim Migration Contexts." Laboratorium: Russian Review of Social Research 12, no. 1 (2020): 81–105. http://dx.doi.org/10.25285/2078-1938-2020-12-1-81-105.

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27

Papanikitas, Andrew, and Peter Toon. "Last but not least: the ethics of the ordinary." British Journal of General Practice 60, no. 580 (2010): 863–64. http://dx.doi.org/10.3399/bjgp10x539425.

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28

Banks, Sarah, Jackie Leach Scully, and Tom Shakespeare. "Ordinary ethics: lay people's deliberations on social sex selection." New Genetics and Society 25, no. 3 (2006): 289–303. http://dx.doi.org/10.1080/14636770601032890.

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29

LEDERMAN, RENA. "Ordinary Ethics: Anthropology, Language, and Action edited byMichael Lambek." American Ethnologist 39, no. 3 (2012): 648–50. http://dx.doi.org/10.1111/j.1548-1425.2012.01385_17.x.

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30

Rabbitts, Frances. "Child sponsorship, ordinary ethics and the geographies of charity." Geoforum 43, no. 5 (2012): 926–36. http://dx.doi.org/10.1016/j.geoforum.2012.04.006.

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31

Bengtsson, Stina. "Sensorial Organization as an Ethics of Space: Digital Media in Everyday Life." Media and Communication 6, no. 2 (2018): 39–45. http://dx.doi.org/10.17645/mac.v6i2.1337.

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This article outlines an analysis of the ethical organization of digital media and social and individual space in everyday life. This is made from a perspective of an ‘ethics of the ordinary’, highlighting the mundane negotiations and practices conducted to maintain a ‘good life’ with the media. The analysis shows a sensorial organization of space is conducted in relation to social space, as well as individually. The interviewees use facilities provided by media technologies in order to organize space, as well as organize their media devices spatially in order to construct space for specific p

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32

Gibb, Tyler S., and Michael J. Redinger. "Commentary: Clarifying Medical Decisionmaking—Who, How, and Why?" Cambridge Quarterly of Healthcare Ethics 25, no. 3 (2016): 556–60. http://dx.doi.org/10.1017/s0963180116000219.

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In its simplest interpretation, this is a case about goals of care and appropriate code status. At the outset, we must confess that we found this case to be extremely interesting—not for the novelty of the issues or its ethical complexity but because it is truly a case of the ordinary. Too often when teaching or discussing clinical ethics cases, we are distracted by the exotic and the unusual and ignore the mundane cases that every practicing clinical ethicist must be able to competently manage.1,2,3

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33

Grim, John A. "Indigenous Traditions and Ecological Ethics in Earth's Insights." Worldviews: Global Religions, Culture, and Ecology 1, no. 2 (1997): 139–49. http://dx.doi.org/10.1163/156853597x00065.

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AbstractUsing the term, lifeway, this article emphasises the cosmology-cum-economy coherence of indigenous traditions. It explores the role of indigenous traditions in the formation of a global ecological ethic as put forward by J. Baird Callicott in his work, Earth's Insights. Recommending a cosmological approach, the article makes connections to advocacy issues. Finally, the significance of ordinary life in indigenous societies is foregrounded as the arena for teaching local ecological ethics.

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34

Grim, John A. "Indigenous Traditions and Ecological Ethics in Earth's Insights." Worldviews: Global Religions, Culture, and Ecology 1, no. 1 (1997): 139–49. http://dx.doi.org/10.1163/156853597x00281.

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AbstractUsing the term, lifeway, this article emphasises the cosmology-cum-economy coherence of indigenous traditions. It explores the role of indigenous traditions in the formation of a global ecological ethic as put forward by J. Baird Callicott in his work, Earth's Insights. Recommending a cosmological approach, the article makes connections to advocacy issues. Finally, the significance of ordinary life in indigenous societies is foregrounded as the arena for teaching local ecological ethics.

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35

Lambek, Michael. "On the immanence of the ethical: A response to Michael Lempert, ‘No ordinary ethics’." Anthropological Theory 15, no. 2 (2015): 128–32. http://dx.doi.org/10.1177/1463499615576628.

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36

Allison, Caroline. "Everyday ethics: learning from an ‘ordinary’ consultation in general practice." London Journal of Primary Care 4, no. 1 (2011): 73–77. http://dx.doi.org/10.1080/17571472.2011.11493332.

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37

MARTIN, DOMINIC. "Ordinary ethics: anthropology, language, and action - Edited by Michael Lambek." Journal of the Royal Anthropological Institute 18, no. 2 (2012): 505–6. http://dx.doi.org/10.1111/j.1467-9655.2012.01754_36.x.

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38

Highmore, Ben. "Obligation to the Ordinary: Michel de Certeau, Ethnography and Ethics." Strategies: Journal of Theory, Culture & Politics 14, no. 2 (2001): 253–63. http://dx.doi.org/10.1080/10402130120088794.

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39

Laugier, Sandra. "The Ethics of Care as a Politics of the Ordinary." New Literary History 46, no. 2 (2015): 217–40. http://dx.doi.org/10.1353/nlh.2015.0016.

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40

Pugliese, Stanislao G. "Book Review: Primo Levi's Ordinary Virtues: From Testimony to Ethics." Forum Italicum: A Journal of Italian Studies 36, no. 2 (2002): 508–9. http://dx.doi.org/10.1177/001458580203600228.

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41

Zigon, Jarrett. "An ethics of dwelling and a politics of world-building: a critical response to ordinary ethics." Journal of the Royal Anthropological Institute 20, no. 4 (2014): 746–64. http://dx.doi.org/10.1111/1467-9655.12133.

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42

Noland, Carrie. "Ethics, Staged." Performance Philosophy 3, no. 1 (2017): 67. http://dx.doi.org/10.21476/pp.2017.31165.

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This article stages a dialogue between Giorgio Agamben�s theory of gesture and the 2016 reconstruction of Merce Cunningham�s 1964 choreography, Winterbranch. This juxtaposition encourages a comparison between Agamben's and Cunningham's respective approaches to the semiotics of dance, the way that dance can generate meaning but also evade meaning in a way that Agamben deems "proper" to the "ethical sphere." For Agamben, dance is composed of what he calls "gestures" that have "nothing to express" other than expressivity itself as a "power" unique to humans who have language. For Cunningham, danc

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43

Kelly, Conor M. "Everyday Solidarity: A Framework for Integrating Theological Ethics and Ordinary Life." Theological Studies 81, no. 2 (2020): 414–37. http://dx.doi.org/10.1177/0040563920928333.

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As moral theology responds to the pastoral emphases of Pope Francis’s pontificate, more work must be done to facilitate the integration of theological ethics and ordinary life. In order to pursue this goal in a consistent fashion, this article proposes a new form of “everyday solidarity” as a framework for linking Catholic theological convictions with everyday moral choices. The article clarifies the often-ambiguous notion of solidarity found in Catholic social teaching and describes how the new species of everyday solidarity can function as both a principle and a virtue to transform discernme

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44

Hedley, Gil. "Aquinas and Empowerment: Classical Ethics for Ordinary Lives. G. Simon Harak." Journal of Religion 78, no. 3 (1998): 466–67. http://dx.doi.org/10.1086/490265.

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45

Ong, Jonathan Corpus. "Toward an ordinary ethics of mediated humanitarianism: An agenda for ethnography." International Journal of Cultural Studies 22, no. 4 (2019): 481–98. http://dx.doi.org/10.1177/1367877919830095.

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This article takes stock of the insights and approaches advanced by the last 15 years of critical research in humanitarian communication and distant suffering while arguing for a new agenda for ethnography. Ethnography lays bare the messy and fertile terrains of human experience and disrupts idealized figures of witness and sufferer, aid worker and aid recipient, event and the everyday. Bringing into dialogue the anthropology of aid literature and media and cultural studies, this article proposes three important shifts for future research: (1) a focus on processes rather than principles in pro

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46

Rapp, Jennifer R. "FORGETTING AND THE TASK OF SEEING: Ordinary Oblivion, Plato, and Ethics." Journal of Religious Ethics 39, no. 4 (2011): 680–730. http://dx.doi.org/10.1111/j.1467-9795.2011.00502.x.

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47

김혜경. "An Analysis of the Ordinary Pedagogic and Learning Process of the Elementary Ethics Subject - Focused on Cognitive and Affectionate Approaches -." KOREAN ELEMENTARY MORAL EDUCATION SOCIETY ll, no. 35 (2011): 265–85. http://dx.doi.org/10.17282/ethics.2011..35.265.

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48

Al-Sharmani, Mulki. "Marriage in Islamic Interpretive Tradition: Revisiting the Legal and the Ethical." Journal of Islamic Ethics 2, no. 1-2 (2018): 76–96. http://dx.doi.org/10.1163/24685542-12340017.

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Abstract This paper tackles the vexed relationship between the ethical and the legal in the patriarchal construction of marriage and spousal rights in Islamic interpretive tradition and its modern manifestations (i.e. contemporary Muslim family laws and conservative religious discourses). I approach the issue from two angles. First, I examine the work of selected Muslim women scholars from different countries, who since the late 1980s and early 1990s have been engaging critically with Islamic interpretive tradition, to unpack and critique patriarchal interpretations and rulings on marriage and

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49

Perveen, Abida, and Muhammad Shazad. "Women And Media: An Ethical Analysis." Pakistan Journal of Gender Studies 14, no. 1 (2017): 1–15. http://dx.doi.org/10.46568/pjgs.v14i1.137.

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Media is the collective communication outlets or tools that are used to store and deliver information or data. Media means technology that is intended to reach a mass audience. Ethics is the branch of knowledge that tests with moral principles. Ethics is a system of the ethics is concerned with what is good for individuals and society and is also described as moral philosophy. Media ethics are a complex topic because they deal with an institution that must do things that generally people in ordinary circumstances would not do, those communication ethics focuses on moral characters, social valu

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50

Nelson, Eric S. "Levinas and Kierkegaard: The Akedah, The Dao, and Aporetic Ethics." Journal of Chinese Philosophy 40, no. 1 (2013): 164–84. http://dx.doi.org/10.1163/15406253-04001011.

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In this article, Kierkegaard’s depiction of the teleological suspension of the ethical is contrasted with Levinas’s articulation of the emergence of the ethical in the Akedah narrative drawing on Jewish, Christian, and Chinese philosophical and religious perspectives. The narrative of Abraham’s binding of Isaac illustrates both the distance and nearness between Kierkegaard and Levinas. Both realize that the encounter with God is a traumatic one that cannot be defined, categorized, or sublimated through ordinary ethical reflection or the everyday social-moral life of a community. For Kierkegaar

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