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III, Thomas F. Murphy. "Discourse Ethics: Moral Theory or Political Ethic?" New German Critique, no. 62 (1994): 111. http://dx.doi.org/10.2307/488511.
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Hui, Jeffrey Chan Kok. "Planning Ethics in the Age of Wicked Problems." International Journal of E-Planning Research 3, no. 2 (April 2014): 18–37. http://dx.doi.org/10.4018/ijepr.2014040102.
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Ever since the publication of Rittel and Webber's Dilemmas in a General Theory of Planning in 1973, the discourse on wicked problems has grown steadily in planning and other disciplines. Despite this, there has been little attention paid to the ethical dimensions of wicked problems. What are the ethical dimensions of wicked problems in planning and specifically, in e-planning? To answer this question, the author examines planning ethics in relation to the discourse on wicked problems. Following Hendler's framework (2001) on planning ethics, which comprises of five distinct discourses—namely, (i) the ethics of everyday behavior; (ii) the ethics of administrative discretion; (iii) the ethics of planning techniques; (iv) plan making; (v) normative planning theory—the author discusses each in relation to the discourse of wicked problems to draw out their ethical dimensions in the context of urban and regional planning. Through these discussions, the author argues that e-planning should engage with the discourse of planning ethics, and further, that e-planning can begin to develop its own ethical discourse in the face of wicked problems in planning today.
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Heath, Joseph. "Rebooting discourse ethics." Philosophy & Social Criticism 40, no. 9 (August 12, 2014): 829–66. http://dx.doi.org/10.1177/0191453714545340.
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In this article I argue that the conception of discourse ethics that Jürgen Habermas advances in his seminar paper, ‘Discourse Ethics: Notes on a Program of Philosophical Justification’, is subject to significant revision in later work. The central difference has to do with the status of the universalization principle and its relationship to the ‘rightness’ validity claim. The earlier view is structured by a desire to provide a weak-transcendental defense of the universalization principle. The later revision, however, essentially undercuts the basis of this argument, because it severs the conception of practical discourse from the analysis of speech acts. As a way of responding to the difficulties this creates, I propose a ‘reboot’ of the discourse ethics program. This involves reverting to the earlier, more Durkheimian and less Kantian, formulation of the theory. The result is a program that is no longer encumbered by sterile debates about the correct formulation of the universalization principle, but can plausibly claim to provide insight into the role that language-dependence plays in the development and entrenchment of increasingly pro-social behavior patterns within our institutions.
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Adiwijaya, Dominique Rio. "Perbandingan antara Etika Jürgen Habermas dan Richard Rorty sebagai Prinsip Dasar Bertindak Manusia." Humaniora 1, no. 2 (October 30, 2010): 205. http://dx.doi.org/10.21512/humaniora.v1i2.2862.
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Ethics without doubt is an issue in every scientific field. Questions on ethics are not merely questions on the responsibility of one or two specific individuals, but rather as what have been defined accurately by Immanuel Kant in Critique of Practical Reason – as question of all humanity as a thinking creature and the freedom of choice on, “what should I do”. From Kant’s definition, we may infer that if human can not think and not free in determining their choice, it would be almost impossible to hope for moral responsibility. However this article does not mean to give a full and historical description on ethics, but a sketch on discourse of contemporary ethics which is represented by two famous philosophers, Jürgen Habermas from the tradition of Critical Theory from Frankfurt School, dan Richard Rorty with “Neo-Pragmatism”. Habermas proposes “discourse ethics” while Rorty proposes ethic concepts through his “liberal-ironists”. It is hoped that the assembly of readers may gain an insight of the unavoidable ethics problems since every ethical position must be theory laden and the theory itself has historical characteristics (the characteristics, origin and historical context of the schools behind it). Therefore ethics is a neverending reflection although it has been started from 2500 years ago. Ethics invites us from specific sciences to enter its general discourse which unavoidably all-encompassing in its nature.
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Cameron, W. S. K. "Tapping Habermas’s Discourse Theory for Environmental Ethics." Environmental Ethics 31, no. 4 (2009): 339–57. http://dx.doi.org/10.5840/enviroethics200931440.
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Beschorner, Thomas. "Ethical Theory and Business Practices: The Case of Discourse Ethics." Journal of Business Ethics 66, no. 1 (June 2006): 127–39. http://dx.doi.org/10.1007/s10551-006-9049-x.
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Kleist, Chad. "A Discourse Ethics Defense of Nussbaum's Capabilities Theory." Journal of Human Development and Capabilities 14, no. 2 (May 2013): 266–84. http://dx.doi.org/10.1080/19452829.2013.764852.
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Johnson, Timothy C. "Discourse ethics for debt markets." Finance and Society 2, no. 1 (October 24, 2016): 62–85. http://dx.doi.org/10.2218/finsoc.v2i1.1664.
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This article develops a pragmatic theory of finance in which markets are considered to be centres of communicative action in the face of uncertainty. This contrasts with the conventional approach that portrays markets as centres of strategic action in the face of scarcity. The argument follows Habermas and entails that a financial market must address the truthfulness, truth, and rightness of the statements made by its participants (i.e., the prices quoted). I claim that these discursive norms have been implicit in historical financial markets as expressed in the norms of sincerity, reciprocity, and charity. I conclude by proposing that ‘trust’ in commerce is a synthesis of the three discursive norms. The motivation of the article is to address the crisis of legitimacy that the financial system is experiencing, particularly in the United Kingdom (UK) and the United States (US).
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Finlayson, Gordon. "Does Hegel's Critique of Kant's Moral Theory Apply to Discourse Ethics?" Hegel Bulletin 19, no. 1-2 (1998): 17–34. http://dx.doi.org/10.1017/s0263523200001269.
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Several years ago Jürgen Habermas wrote a short answer to the question: “Does Hegel's Critique of Kant apply to Discourse Ethics?” The gist of his short answer is, “no”. Insofar as Hegel's criticisms of the formalism and abstract universalism of the moral law never even applied to Kant's moral theory in the first place, they also fail to apply to discourse ethics. Insofar as Hegel's criticisms of the rigorism of the moral law and of Kant's conception of autonomy do hit the mark, discourse ethics successfully draws their sting by reconceiving Kant's moral standpoint along the following lines. 1. Kant wrongly undertakes to establish the moral law as a “fact of reason”: discourse ethics derives the moral standpoint from two premises — one formal, a rationally reconstructed logic of argumentation, and one material, namely our intuitions about how to justify utterances. 2. Kant wrongly contends that we must be able to think of ourselves as both intelligible characters, inhabiting a noumenal world, and as empirical characters inhabiting the world of appearances: discourse ethics allows that in everyday contexts of action and in the context of moral discourse we have one character that has real needs and interests. 3. Kant is also mistaken in arguing that moral autonomy requires human beings to abstract away from their needs and interests and to will universalizable maxims for the sake of their universal form: discourse ethics understands moral autonomy to consist in the free adoption of a standpoint from which conflicts of interest can be impartially regulated, by giving special weight to the satisfaction of universalizable interests. 4. Kant misconceives the categorical imperative as an objective test of universalizability that is applied by individual wills in isolation: discourse ethics reconceives the moral universalism as an ideal of intersubjective agreement of participants in discourse. On the differences between the principles of discourse ethics and Kant's categorical imperative Habermas is wont to cite McCarthy's summary of his — Habermas' — position: “Rather than ascribing as valid to all others any maxim that I can will to be a universal law, I must submit my maxim to all others for the purposes of discursively testing its claim to universality. The emphasis shifts from what each can will without contradiction to be a general law, to what all can will in agreement to be a universal norm” (MCCA 67).
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Keller, Jean. "Dialogue among Friends: Toward a Discourse Ethic of Interpersonal Relationships." Hypatia 23, no. 4 (December 2008): 158–81. http://dx.doi.org/10.1111/j.1527-2001.2008.tb01438.x.
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Despite clear parallels between Jürgen Habermas's discourse ethics and recent scholarship in feminist ethics, feminists are often suspicious of discourse ethics and have kept themselves mostly separate from the field. By developing a sustained application of Habermas's discourse ethics to friendship, Keller demonstrates that feminist misgivings of discourse ethics are largely misplaced and that Habermas's theory can be used to develop a compelling moral phenomenology of interpersonal relations.
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Tetyuev, L. I. "RECEPTION OF ETHICS OF DISCOURSE IN MODERN PHILOSOPHY." RUDN Journal of Philosophy 23, no. 2 (December 15, 2019): 240–52. http://dx.doi.org/10.22363/2313-2302-2019-23-2-240-252.
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The article analyzes the theoretical foundations of the modern project of rational ethics, in which the ethics of discourse is interpreted as a critical theory of society and a critic of modern morality. I. Kant was one of the first to offer the possibility of generalizing the norms of morality and perception of ethics as a transcendental critique of morality. Neo-Kantianism develops ethics as the most important part of the philosophical system and fixes its scope by the idealistic theory of morality (H. Cohen, P. Natorp). In Russian philosophy, modern ethics is perceived as a normative theory that has to do with issues of self-determination, moral regulation, and freedom of choice. The origins of discourse ethics in the philosophy of the 20th century go back to the “pragmatic turn” and to vigorous discussions about hermeneutics of language and its a priori status in German philosophy, and in analytical philosophy regarding the understanding of metaetics. The modern program of ethics of discourse receives meaningful justification as the logic of moral argumentation in the social philosophy of J. Habermas and in the transcendental pragmatics K.-O. Apel. The ethics of discourse is born from the real need to justify moral requirements and norms. Ethics as a critique of moral argument is associated with the pre-reflexive horizon of the life world, why it is a deontological, formalistic and universal ethics. Two significant projects of discourse ethics, presented in the article as an analysis, should be defined as “weak and strong” variants of philosophical transcendental idealism in modern science.
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Pontzen, Henrik. "Discourse ethics in TA procedures: a game theory model." Poiesis & Praxis 4, no. 3 (August 4, 2006): 219–30. http://dx.doi.org/10.1007/s10202-006-0024-5.
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Scherer, Andreas Georg. "Can Hypernorms Be Justified? Insights From A Discourse–Ethical Perspective." Business Ethics Quarterly 25, no. 04 (October 2015): 489–516. http://dx.doi.org/10.1017/beq.2015.36.
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ABSTRACT: I explore the role of hypernorms in the Integrative Social Contracts Theory (ISCT) of Thomas Donaldson and Thomas W. Dunfee, who suggested that hypernorms are a necessary condition for the rejection of cultural relativism and justification of moral norms within and across social communities. Hypernorms are, thus, a significant part of a conception of international business ethics. I highlight philosophical problems that emerge in attempts to identify and justify hypernorms. These problems have not been sufficiently addressed in the ISCT; therefore, I will discuss the discourse–ethical contributions of contemporary German philosophers toward resolving the justification problem with regards to universal norms. Discourse ethics builds on the linguistic and the pragmatic turns in philosophy and develops procedural rules for the assessment of norms. I explore variants of discourse ethics with regards to their concept of justification and discuss the implications of discourse ethical procedures for the justification of norms and actions.
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Hutchings, Kimberly. "Speaking and hearing' Habermasian discourse ethics, feminism and IR." Review of International Studies 31, no. 1 (January 2005): 155–65. http://dx.doi.org/10.1017/s0260210505006352.
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It is impossible not to encounter Habermas as an important interlocutor in the fields of critical theory, feminist theory and international relations theory across which I work. He is the outstanding critical theorist of his generation, in the tradition of critique which was carried through the Frankfurt School and traces itself back to Kant, Hegel and Marx. And for feminists and international relations theorists, he represents one of the directions in which feminist theory or post-positivist IR could develop, deepening its epistemological and sociological understanding without sacrificing the possibility of the rationally grounded critique of contemporary world politics. This article is the beginning of an attempt to trace through layers of difficulty encountered in using Habermas as a normative resource for a particular version of feminist international theory, which understands feminism to be a transnational, cosmopolitan (but not univocal) project, neither authorised nor legitimised by any foundational ground or teleological end. I will argue that although Habermas's notion of discourse ethics seems initially promising as a way forward for non-foundational feminist theory, in the end any ‘dialogue’ on Habermasian terms turns out to be one-sided and exclusive.
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Linder, Christian. "Are Persuasive Technologies Really Able to Communicate?" International Journal of Technoethics 5, no. 1 (January 2014): 44–58. http://dx.doi.org/10.4018/ijt.2014010104.
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Since a while the ethics of persuasive technology (PT) have been discussed. One interesting approach is the assessment of PTs in the light of discourse ethics and the speech-act theory as proposed recently. While some see such an approach as promising, the author will illustrate that the application of discourse ethics is only appropriate for a few limited persuasive strategies. It is argued that most often PT does not provide the essentials of a discourse; reason or arguments to convince the counterpart. In line with discourse ethics the elements of speech-act theory refer to the preconditions every debater has to subscribe to in order to reach a mutual understanding that is the ultimate goal of a discourse. It is evident that PT has to deal with serious problems in order to fulfill the preconditions such as comprehensibility, truth, truthfulness and legitimacy. If discourse ethics is the theoretical framework which reflects the moral content of PT, the intention of the designer and his arguments or reasons have to be taken into account. It is argued that this often contradicts the purpose of persuasion or manipulation if PT is applied. This paper provides propositions that should ensure that the design of PT fulfill the basic requirements of discourse ethics.
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Demenchonok, Edward. "Philosophy in Search of an Ethics of Universal Dialogue." Dialogue and Universalism 8, no. 11 (1998): 85–101. http://dx.doi.org/10.5840/du1998811/129.
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Throughout human history, both lying and the coercion of someone's belief and will have been rejected through prohibitions that are a precondition for mutual understanding between people as well as for any agreement. Immanuel Kant contributed to the ethical formulation of these prohibitions, proving these universal claims through his method of transcendental formalism. Kant's theory of the categorical imperative is fruitfully developed by the ethics of discourse as the theory of the ultimate moral ground of earnest argumentation and consensus. I examine the post-metaphysical transformation of the categorical imperative, as expressed in the works of Karl-Otto Apel and Jürgen Habermas. Discourse ethics confronts the hermeneutical contextualist critique of universalism. This ethics develops a transcendental-pragmatic foundation for a universally valid principle of coresponsibility. It contributes to the search for a rationally grounded normative base for universal dialogue.
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Ong, Yi-Ping. "How Shall We Let This Text, or Anything, Teach Us?" Comparative Literature 73, no. 1 (March 1, 2021): 1–22. http://dx.doi.org/10.1215/00104124-8738851.
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Abstract How do we come to share an ethical outlook with others? Is it possible to teach ethics? What does it mean to live with others when we do not (always) inhabit the same world? J. M. Coetzee’s Elizabeth Costello engages these profound ethical questions in its very form. Whereas critics argue that the novel either takes up or evades the task of ethical instruction, this article shows that the text disputes the basic assumptions of ethical literary criticism. Elizabeth Costello makes a powerful case for the difference of the novel vis-à-vis other forms of ethical discourse. What is at stake in Coetzee’s choice of the novel qua fiction is an attempt to engage the status of fiction in relation to the status of ethical discourse in our time. Contemporary ethical discourse unfolds within a context in which it is considered to be no more than a necessary fiction. Coetzee’s text places this stance within the framework of fiction—not primarily to demonstrate its falsity but to stage an alternate or rival fiction, one that challenges our fundamental assumptions about fiction, ethics, and existence.
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Robinson, Fiona. "Stop Talking and Listen: Discourse Ethics and Feminist Care Ethics in International Political Theory." Millennium: Journal of International Studies 39, no. 3 (March 24, 2011): 845–60. http://dx.doi.org/10.1177/0305829811401176.
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Atif, Muhammad. "(Re) discovering the business purpose." Society and Business Review 14, no. 4 (December 3, 2019): 401–14. http://dx.doi.org/10.1108/sbr-07-2018-0078.
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Purpose This study aims to focus on the purpose and legitimacy of business, notably, the organizational purpose, the conventional view that the purpose of business is to optimize the returns to shareholders, and the emerging view that organizations serve multiple purposes including economic returns. Design/methodology/approach This study applies Habermas’s discourse ethics to corporate social responsibility (CSR) and stakeholder management (SHM) and argues that discourse ethics is a balanced philosophical approach, which can effectively address the limitations of CSR and SHM. Findings The analysis demonstrates that discourse ethics is a distinctive philosophical approach to ethical theory and has high relevance to the field of CSR and SHM. Originality/value The discursive approach to CSR and SHM is unique because it allows assimilating various ethical situations – from pragmatic to normative – under one theoretical framework. The potential of the proposed approach is illustrated through a thorough discussion of its application to CSR and SHM.
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Thompson, Faye E. "Moving from Codes of Ethics to Ethical Relationships for Midwifery Practice." Nursing Ethics 9, no. 5 (September 2002): 522–36. http://dx.doi.org/10.1191/0969733002ne542oa.
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This discussion examines the emergence of professional codes of ethics, influences that shape contemporary midwifery ethics, and the adequacy of codes to actualize values embedded in the midwifery ethics discourse. It considers the traditions of professional practice, the impact of institutionalization on health care, the application of a code of practice as a recent addition to those traditions, and the strengths and weaknesses of codes of ethics as models for ethical responses. That is, it sets out to articulate and deconstruct existing frames of ethical response. The ethics of strangers (normative theory and abstract principles) are rejected as inadequate, and the ethics of intimates (feminist-relational ethics) are proposed as a more adequate guide for well-woman centred midwifery practice.
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Goodman, Jennifer, and Daniel Arenas. "Engaging Ethically: A Discourse Ethics Perspective on Social Shareholder Engagement." Business Ethics Quarterly 25, no. 2 (April 2015): 163–89. http://dx.doi.org/10.1017/beq.2015.8.
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ABSTRACT:The primacy of shareholder demands in the traditional theory of the firm has typically excluded marginalised stakeholder voices. However, shareholders involved in social shareholder engagement (SSE) purport to bring these voices into corporate decision-making. In response to ethical concerns about the legitimacy of SSE, we use the lens of discourse ethics to provide a normative analysis at both action and constitutional levels. By specifying three normative questions, we extend the analysis of SSE to identify a political role for shareholders in pursuit of the common good. We demonstrate the desirability for SSE to promote regulatory/institutional change to guarantee marginalised stakeholders a voice in corporate decisions that affect them. The theory of SSE we propose thus calls into question the stark separation of the political and economic spheres and reveals an underlying tension, often overlooked, within the responsible investment literature.
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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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Alcântara, Valderí De Castro, Bruna Habib Cavazza, Alyce Cardoso Campos, José Willer do Prado, and Daniel Carvalho de Rezende. "Living identities in the mosaic of consumption resistance practices." Revista de Negócios 24, no. 3 (September 30, 2019): 62. http://dx.doi.org/10.7867/1980-4431.2019v24n3p62-75.
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In this article, we aimed to understand how discourses and other social consumption resistance practices are articulated in the processes of identity reconstruction. The corpus was formed by in-depth interviews with consumption resistance practitioners. The analyses followed the directions of the Social Theory of Discourse, from the notions of social practices and discourse meanings. Our contribution is that the consumption resistance practitioners articulate discourses and other social practices in the processes of identity reconstruction marked by re-significances and contradictions, being therefore a hybrid and tensional field that forms a mosaic of consumption resistance practices. Specifically, we discovered that conflicting discourse orders influenced consumption resistance practices in a interdiscursive way, which articulated the reconstruction of identities. This included scientific, political, religious, animal ethics, environmental, social, and conscious consumption discourses.
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Hoffmaster, Barry. "The Theory and Practice of Applied Ethics." Dialogue 30, no. 3 (1991): 213–34. http://dx.doi.org/10.1017/s0012217300011616.
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Applied ethics is at a watershed. In all its domains a gulf between the theory of applied ethics and the practice of applied ethics is now being recognized. In medical ethics, for example, it has been observed that “practicing clinicians often feel let down by bioethics.” The disappointment of clinicians is attributed in part to their own unrealistic expectations but is also said to be a function ofthe extent to which bioethics as a discipline doesn't seem to be in possession of the realities of practice. Bioethicists tend to leave the “facts” of clinical medicine to the doctors; their task is then to apply elegant and compelling arguments drawn from first principles of ethics … to these undisputed and indisputable facts. Unfortunately, when the relationship between clinical medicine and bioethics is conceived … [in this way], the result is a very sterile discourse.
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Richter, Phillip. "The paradox of imperfect duty in Kant's moral philosophy: A problem in 'applying' ethics'." Filozofija i drustvo 26, no. 3 (2015): 540–64. http://dx.doi.org/10.2298/fid1503540r.
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The Applied Ethics debate has not yet sufficiently clarified what application of ethics exactly is. The issue of application is considered to be especially problematic in Kantian ethics or in discourse ethics. This article describes the concept of applying ethics in Kant. In discussing the duty of helping others and the theory of its application in Metaphysics of Morals it is shown that a strict separation of justification and application in ethical theory results in the paradox of imperfect duty. The paradox says that the duty to help others would be fulfilled without ever being fulfilled in action. To overcome the paradox it is necessary to form submaximes of helping, which are not arbitrarily but instructed by a theory of casuistry. This casuistry, if it is considered as a doctrine of application in Kantian ethics, can overcome the paradox of imperfect duty. However, the casuistry can overcome this paradox only if it is understood as a philosophy of prudence, which can be found in Aristotle or Descartes.
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Glenna, Leland L. "Redeeming Labor: Making Explicit the Virtue Theory in Habermas's Discourse Ethics." Critical Sociology 34, no. 6 (November 2008): 767–86. http://dx.doi.org/10.1177/0896920508095098.
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Freeland, Charles. "The Modernity of Aristotle’s Ethics." MANUSYA 1, no. 2 (1998): 23–38. http://dx.doi.org/10.1163/26659077-00102003.
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Aristotle understood ethics to be a practical rather than a theoretical science. It is a pragmatics, if you will, concerned with bringing about a good life . But the problem and the question from which Aristotle’s ethics begins arid to which it constantly returns concerns the relation of the theoretical to the practical: his concern is for the type or mode of discourse one could use in providing an account of the good life (Eudaimonia). Is this a propositional, apophantic discourse, a discourse claiming to represent the truth and what is true and from which one could then go on to prescribe a course of action, or, and this may be closer to Aristotle, is the philosophical discourse on ethics rather a descriptive one which takes humankind for what it is, not what it ought to be? This relation between theory and practice, between description and prescription, between science and action, is a question and a problem for Aristotle. It is my purpose to take up this question in connection with Aristotle’s texts on Eudaimonia. Another question shall be raised here: What is the relevance of Aristotle’s treatment of Eudaimonia to our contemporary, “modern” concern for ethics and the good life? I would assume, naively perhaps, that even today we are not indifferent to this question of what is a good life, and that we are not indifferent to the many ways in which the “good life” has been described. It would seem, then, that Aristotle’s texts have a particularly striking importance for us today insofar as we prolong the philosophical questioning of the possibilities for ethical and political discourse today and continue to ask who and what we are as human beings.
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Haegert, Sandy. "An African Ethic for Nursing?" Nursing Ethics 7, no. 6 (November 2000): 492–502. http://dx.doi.org/10.1177/096973300000700605.
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This article derives from a doctoral thesis in which a particular discourse was used as a ‘paradigm case’. From this discourse an ethic set within a South African culture arose. Using many cultural ‘voices’ to aid the understanding of this narrative, the ethic shows that one can build on both a ‘justice’ and a ‘care’ ethic. With further development based on African culture one can take the ethic of care deeper and reveal ‘layers of understanding’. Care, together with compassion, forms the foundation of morality. Nursing ethics has followed particular western moral philosophers. Often nursing ethics has been taught along the lines of Kohlberg’s theory of morality, with its emphasis on rules, rights, duties and general obligations. These principles were universalistic, masculine and noncontextual. However, there is a new ethical movement among Thomist philosophers along the lines to be expounded in this article. Nurses such as Benner, Bevis, Dunlop, Fry and Gadow - to name but a few - have welcomed the concept of an ‘ethic of care’. Gilligan’s work gave a feminist view and situated ethics in the everyday aspects of responsiveness, responsibility, context and concern. Shutte’s search for a ‘philosophy for Africa’ has resulted in finding similarities in Setiloane and in Senghor with those of Thomist philosophers. Using this African philosophy and a research participant’s narrative, an African ethic evolves out of the African proverb: ‘A person is a person through other persons’, or its alternative rendering: ‘I am because we are: we are because I am.’ This hermeneutic narrative reveals ‘the way affect imbues activity with ethical meaning’ within the context of a black nursing sister in a rural South African hospital. It expands upon the above proverb and incorporates the South African constitutional idea of ‘Ubuntu’ (compassion and justice or humanness).
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Christians, Clifford G. "Review of international media ethics." Comunicação e Sociedade 25 (June 30, 2014): 34–48. http://dx.doi.org/10.17231/comsoc.25(2014).1855.
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An international orientation has been a primary goal of media ethics, especially since the MacBride Report (1980), as can be seen in cases, issues and codes of ethics that have been adopted in different countries. But work in ethical theory has also been increasingly committed to an international perspective, and three examples of it (besides the classical Habermas’ discourse ethics) are discussed in this essay: feminist ethics of care, African communal ethics, and Confucian media ethics. All these theories emphasize, in their specific ways, three major ethical principles – truth, human dignity, non-violence – that emerge from a common protonorm, a kind of first belief that can be found in all religions, philosophies, and cultures: the sacredness of life. Given the dilemmas and moral issues that the media face in today’s volatile world, a commitment with these universal values will give communication education and practice long-term vitality.
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Zein, Ibrahim M. "Professional Ethics and the Education of Engineers at the International Islamic University Malaysia." American Journal of Islam and Society 33, no. 4 (October 1, 2016): 77–94. http://dx.doi.org/10.35632/ajiss.v33i4.238.
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This article focuses on professional ethics for engineers and engineering students at the International Islamic University Malaysia(IIUM). Due to the phenomenological interest in the theory of value and its realization within the framework of the professional ethics of engineers in a particular educational institution, this research applies a methodic strategy to address two levels of discourse equally. Thus, the theoretical aspect utilizes the tools of textual strategies and content analysis, whereas the specific case of the IIUM’s engineering faculty serves as a source of my phenomenological reflections on professional ethics for engineers. Despite being based on a limited source of data, some of the phenomenological remarks might be useful for other institutions of higher learning, for the stand on the theory of value used here is for both the values’ universality and relationality to human beings or, more directly, both the universality and rationality of an ethical discourse. Although largely an Islamic interpretation, this article’s main contributions are how to overcome this predicament in ethical sensibility, ward off dismissive gestures, and distinguish between values and their realization in the everyday world. By this process, the human agent discovers, rather than makes, values and comes to understand that ethical sensibility is not about truth and falsehood, but about the person’s degree of realization.
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Bhuyan, Nisigandha, and Arunima Chakraborty. "Overcoming the Fact-Value Dichotomy." Teaching Ethics 20, no. 1 (2020): 113–25. http://dx.doi.org/10.5840/tej202132584.
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This paper argues that business ethics would enhance its relevance if it is ceases to be a moralizing discourse and instead becomes a mediating discourse between conflicting and multiple interests. Yet business ethics can be relevant as a mediating discourse only if it acknowledges the “embedded” nature of market. To clarify this point, the paper draws from Freeman’s theory of narrative cores, Rehg’s Problem-based Approach and De George’s vision of business ethics as an interdisciplinary field composed of descriptive, managerial and normative components. Finally, we argue for the relevance of the case study, whose juxtaposition of “bi-polar” or irreconcilable dichotomies makes it a vital pedagogical tool for our proposed reconfiguration of business ethics as an interdisciplinary, mediating field of enquiry.
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Talu, Nilüfer. "Design discourse in discount shopping context: Textual analysis with critical studies perspective and deconstructionist theory." Fashion, Style & Popular Culture 00, no. 00 (April 16, 2021): 1–30. http://dx.doi.org/10.1386/fspc_00074_1.
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In consumption culture, individuals need things to update their selves or to represent their identities. The more they update their belongings, the more they feel unsatisfied. In this cultural recycling, everyday objects become objects of desire, while the notion of design functions to create attraction. The problem originates in the disengagement of subjects–objects in which the capitalist economic system gets benefits sustaining the cycle of mass production-consumption. To get more benefit, this cycle is sped up along with discount shopping context. The study aims to produce a design discourse in discount shopping context in relevance of the issues of individuality and ethics. The method is a textual analysis with critical studies perspective and deconstructionist approach. The texts are the questionnaire transcripts written by fifteen women. Critical studies perspective clarifies power relations between capitalist economic system and consumer; and deconstructivist approach determines binary relations in relevance of individuality, and ethics and heterogeneity of the texts concerning to design. Along with these two approaches, textual analysis creates a discursive structure. The structure is used to generate a design discourse in which the meaning of design is situated. In this structure, design would be something in a specific heterogeneity and relations around the matters of individuality and ethics. The discursive structure is of importance that summarizes the method used and determines all coherencies around the definitions of design. This structure also could be a useful source for the production of other critical discourses on the relations of subjects–objects and the position of design in consumption culture.
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Martínez, David. "Habermas’s discourse ethics and Hegel’s critique of Kant." Philosophy & Social Criticism 44, no. 9 (April 17, 2018): 997–1014. http://dx.doi.org/10.1177/0191453718769422.
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In this article I follow James Gordon Finlayson who claims that a Hegelian criticism applies both to Kant and also to Habermas, namely, the criticism of the will as a tester of maxims. The issue is that Kant cannot connect the will of morality and the will of the particular agent and this leaves the empirical will unaffected. According to Finlayson, Habermas can be charged with this criticism, insofar as he draws a distinction between agent-neutral and agent-relative reasons. The upshot is that in Discourse Ethics the empirical will seems to be left also unaffected by the moral will. In light of an analysis of ideal role taking, and rational discourse, I claim that Habermas can rebut the Hegelian criticism. Nonetheless, I show that these concepts are incompatible with the distinction between agent-relative and agent-neutral reasons. Hence, either the concepts or the distinction have to be removed. Habermas can only afford to discard the distinction, and indeed this modification answers the criticism. The final issue that arises is why does Habermas maintain the distinction? And what would be the consequences for his moral theory if he discards it? At the end of the article I sketch some of the implications and challenges that this alternative could have for Habermas’s Discourse Ethics.
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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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Allen, David S. "Merging law and ethics: Discourse legal theory and freedom of expression inHurley." Communication Law and Policy 4, no. 4 (September 1999): 403–30. http://dx.doi.org/10.1080/10811689909368684.
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Cole, Juan R. I. "Ideology, ethics, and philosophical discourse in eighteenth century Iran." Iranian Studies 22, no. 1 (January 1989): 7–34. http://dx.doi.org/10.1080/00210868908701723.
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Giladi, Paul, and Danielle Petherbridge. "The Vulnerable Dynamics of Discourse." Royal Institute of Philosophy Supplement 89 (May 2021): 195–225. http://dx.doi.org/10.1017/s1358246121000151.
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AbstractIn this paper, we offer some compelling reasons to think that issues relating to vulnerability play a significant – albeit thus far underacknowledged – role in Jürgen Habermas’s notions of communicative action and discourse. We shall argue that the basic notions of discourse and communicative action presuppose a robust conception of vulnerability and that recognising vulnerability is essential for (i) making sense of the social character of knowledge, on the epistemic side of things, and for (ii) making sense of the possibility of deliberative democracy, on the political side of things. Our paper is divided into four principal sections. In Section 1, we provide a basic outline of Habermas on communicative action and discourse. In Section 2, we develop an account of vulnerability and communication in the context of speaker/hearer relations. We specifically focus on distorted communication, vulnerability and speech. In Section 3, we focus on elaborating epistemic pathologies in the context of epistemic oppression and testimonial injustice. In Section 4, we focus on explaining how Habermasian resources contribute to vulnerability theory, and how introducing vulnerability theory to Habermas broadens or deepens his theory of communication action and his discourse ethics theory.
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Silva, Bartolomeu Leite da. "Ética do Discurso e Responsabilidade/Discourse Ethics and Responsibility." Pensando - Revista de Filosofia 4, no. 7 (November 13, 2013): 99. http://dx.doi.org/10.26694/pensando.v4i7.1422.
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Ética do discurso e racionalidade comunicativa são temas fortes na filosofia de Habermas. Ambos se voltam para o estudo dos efeitos ilocucionários que os atos de fala causam na atividade comunicativa dos falantes. A presença do sujeito, no sentido da modernidade, tornou-se problema na construção da argumentação a favor da ação comunicativa, e isso se tornou motivo de discordâncias quanto à proposta de fundamentação pela pragmática formal que Habermas propõe para afirmar a sua teoria da ação comunicativa. Neste artigo, discutimos, particularmente, o entrelaçamento entre ética e técnica com sujeito, tríade que garante o sucesso da ação comunicativa. Dado que a ética do discurso resulta em decisões coletivas dos concernidos, perguntamos até que ponto isto é possível e necessário, e vinculamos esta discussão com o tema da ética e da responsabilidade no contexto de justificações e argumentações a favor de uma fundamentação possível da ética contemporânea.Abstract: Discourse ethics and rationality are strong themes through out all Habermasian philosophy. Both themes come close to the study of the illocutionary effects that the speech acts bring to the communicative action. The presence of the modern subject constitutes mistake in the construction of the argumentative process towards communicative action, and this is mistaken by many criticists. This is motive of disagree in relation to the foundation way through the universal pragmatic that Habermas proposes to state your theory of communicative action. We aim here, in particular, to tell about some interlacing between ethics and technic with subject, three basis that ensures the success of the communicative action. Supposing that the discourse ethics comes out as result of collective decisions, we ask up to where it is necessary and possible, and link this discussion with theme of the responsibility and ethics concerning to arguments and justification in behalf of a possilbe foundationalism of the contemporary ethics. Keywords: ethics, technic, communicative action
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Henry McDonald. "Aesthetics As First Ethics: Levinas and the Alterity of Literary Discourse." diacritics 38, no. 4 (2010): 15–41. http://dx.doi.org/10.1353/dia.2010.0003.
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Mukherjee, Dr Panchali. "THE STUDY OF THE DISCOURSE RELATED TO THE CODE OF ROBOETHICS FOR THE HUMAN-ROBOT INTERACTION PROFESSION IN SUJOY GHOSH’S ANUKUL." INFORMATION TECHNOLOGY IN INDUSTRY 9, no. 1 (March 1, 2021): 338–43. http://dx.doi.org/10.17762/itii.v9i1.137.
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The research paper primarily studies the idea or discourse related to the code of “Robot Ethics” or “Roboethics” which governs human-robot interaction profession and is embodied in Sujoy Ghosh’s film narrative Anukul (2017). It foregrounds the theory of “discursive formations” that propounds the formulation of knowledge from discourses that pre-exist the subject’s experiences. The paper shows that the subject is not an autonomous or unified identity but is in process as a result there is a parallel shift in the history and philosophy of science. The paper attempts to explore the evolution of the “Robot Ethics” in the context of the film. It attempts to show that science progresses in discontinuous movement from one discursive formation or paradigm to another in connection to the development in the code of “Roboethics” as projected in the film narrative. The paper shows that the scientists conduct and write up their research within the conceptual limits of particular scientific discourses which are historically situated in relation to their society and culture. It shows that discourse related to “Robot Ethics” is connected to power. The research paper shows that individuals are subjects of ideology and the ideology/ies operate by the interpellation of the subjects in the social structure. This interpellation works through the discursive formations which are materially linked with “state apparatuses” such as religion, law and education.
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Locatelli, Angela. "Reading Literature: An Ethical Gesture in the Postmodern Context?" Armenian Folia Anglistika 10, no. 1-2 (12) (October 15, 2014): 121–30. http://dx.doi.org/10.46991/afa/2014.10.1-2.121.
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After the so called Ethical Turn in literary theory ethics is still a major issue in literary studies. European Continental philosophy has traditionally been in close touch with ethical issues. Not surprisingly then, it was the influence of French philosophy that, from the Eighties onward, began to put back the ethical in British academic discourse. One of the interesting paradoxes of post-modernity is the fact that, while it promotes an attitude of scepticism, oriented towards a strong suspicion of strong ideologies, it is also an attempt to promote emancipative activities (demonstrated in the Canon Debate, Post-Colonial Studies, Trauma Studies, and a broad Ethical Turn in different sectors of the humanities). This contribution wishes to investigate the issue of ethics and literature in the postmodern context, with reference to contemporary philosophy and literary theory and aims to propose that Postmodern culture still needs complex literature, and (the promotion of) appropriate hermeneutic skills to deal with it.
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Appiagyei-Atua, Kwadwo. "Ethical Dimensions of Third-World Approaches to International Law (twail): A Critical Review." African Journal of Legal Studies 8, no. 3-4 (April 29, 2015): 209–35. http://dx.doi.org/10.1163/17087384-12342063.
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Third-World Approaches to International Law (twail) represents an intellectual movement devoted to exposing the injustices, imbalances and contradictions inherent in international law that work against the interests of the Third World, especially Africa. As a deconstructive tool, it seeks to question the assumptions and claims of neutrality, fairness and orderliness that law is supposed to embody and thereby decentre the garb of coloniality, hegemony, eurocentricity and universality that defines and dictates the discourse and praxis of international law, especially international economic law. As a reconstructive tool, twail has the underlying commitment of developing and embedding the democratic ethos and norms that should regulate relations within and between the so-called developing and developed worlds and thus provide a new way of understanding and practising international law. TWAILism therefore represents an attempt to promote and inject an ethical dimension into international law that will ensure a fair playing field for all actors. However, placing the discourse of TWAILism within a global ethics context for analysis has not been the direct concern and focus of TWAILers. The contribution of this article, therefore, is to immerse the discourse of TWAILism into a global ethics matrix with the goal of measuring the extent to which its substantive elements, goals and ambitions match up to a well-founded standards of global ethics; and to fill in the gaps by proposing a theory. The theory of community emancipation seeks to support the need for a global distributive justice approach to addressing the inequities and injustices plaguing the international order.
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Head, Naomi. "Critical Theory and its Practices: Habermas, Kosovo and International Relations." Politics 28, no. 3 (October 2008): 150–59. http://dx.doi.org/10.1111/j.1467-9256.2008.00324.x.
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Developing the ‘applied turn’ in critical theory and Habermasian discourse ethics, this article explores whether a communicative ethics approach enables us to examine the justifications for and legitimacy of actions taken by states during NATO's intervention in Kosovo. By focusing on the deliberations which took place in the UN Security Council over Kosovo from March 1998 to June 1999 and the negotiations at Rambouillet in 1999, it will be shown that there are patterns of exclusion, coercion and illegitimacy which not only challenge the claims to legitimacy of the intervention and of the interveners, but indicate the critical power of a communicative framework.
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Fayemi, Ademola Kazeem. "African Environmental Ethics and the Poverty of Eco-Activism in Nigeria." Matatu 48, no. 2 (2016): 363–88. http://dx.doi.org/10.1163/18757421-04802008.
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Discourse on the possibility and necessity of an African environmental ethics is widespread in contemporary African studies, albeit with new dimensions and emphasis. With the growing work of such scholars as S. Ogungbemi, A. Fadahunsi, G. Tangwa, P. Ojomo, C.J. Ekwealo, and W. Kelbessa, among others exploring (in different ways) the thesis of indigenous African environmental values and principles which are considered sacrosanct in the restoration of humans and the environment in Africa, it is less controversial whether or not there is awareness of environmental ethical thinking among Africans. Beyond this theoretical polemic, the present essay observes the paucity of environmental activism and movements in Nigeria, whose underlying principles and tenets are seen to be incongruent with the ostensible African environmental ethics and values. This lacuna, it is here argued, aligns with the failure to match theory with praxis in many African states—the problem of wrong prioritizing and a conceptually deficient framework for action. This essay accordingly questions some previous outlines of African ethical environmental theory, with a view to establishing a cogent hermeneutico-reconstructive theory of African environmental management, one that gives prominence to ethical theorizing without neglecting activism.
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Bleiker, Roland. "Retracing and Redrawing the Boundaries of Events: Postmodern Interferences with International Theory." Alternatives: Global, Local, Political 23, no. 4 (October 1998): 471–97. http://dx.doi.org/10.1177/030437549802300403.
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Recognition of the extraordinary lengths to which one must go to challenge a given structure of intelligibility, to intervene in resident meanings by bringing what is silent and unglimpsed into focus, is an essential step towards opening up possibilities for a politics and ethics of discourse.
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Culp, Julian. "Discourse ethics, epistemology, and educational justice: A reply to Harvey Siegel." Theory and Research in Education 18, no. 2 (July 2020): 151–73. http://dx.doi.org/10.1177/1477878520947040.
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This article explores the contribution of Jürgen Habermas’ discourse theory of morality, politics, and law to theorizing educational justice. First, it analyzes Christopher Martin’s discourse-ethical argument that the development of citizens’ discursive agency is required on epistemic grounds. The article criticizes this argument and claims that the moral importance of developing discursive agency should be justified instead on the basis of moral grounds. Second, the article examines Harvey Siegel’s critique of Habermas’ moral epistemology and suggests that Siegel neglects that the epistemic justification of moral claims proceeds differently from the epistemic justification of assertoric claims. Finally, the article presents a discourse-theoretic conception of educational justice that defends the importance of discursively justifying norms of educational justice through properly arranged structures of justification.
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Giroux, Henry A. "Schooling and the Politics of Ethics: Beyond Liberal and Conservative Discourses." Journal of Education 169, no. 2 (April 1987): 9–33. http://dx.doi.org/10.1177/002205748716900203.
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One of the major struggles for control currently being waged in American society is around the issue of schooling and moral values. However, radical educators have effectively removed themselves from this debate by substituting the discourse of moral indignation for a theory of ethics. In part, this has meant that they have been unable either to ground their own political projects and views of schooling in a moral vision or to effectively challenge the retrograde and formalistic views of ethics and schooling that have been put forth by various conservatives and liberals. This article examines the inadequacy of mainstream conservative and liberal views in this area and suggests alternative categories and interests around which a critical discourse linking ethics, education, and politics can be developed.
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Achrati, Ahmad. "Deconstruction, Ethics and Islam." Arabica 53, no. 4 (2006): 472–510. http://dx.doi.org/10.1163/157005806778915119.
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AbstractA criticism of all totalizing knowledge, deconstruction rejects all appeals to ontological, epistemological or ethical absolutes as a metaphysics of presence. Like all postmodernist philosophies, it presents serious difficulties for traditional monotheistic theologies and their basic affirmations about the human subject. Some are apprehensive of the atheistic tendencies of deconstruction, but others have enthusiastically argued for the possibility of a theistic appropriation of postmodern themes and their hermeneutics of suspicion and finitude. This article provides an outline of the ethico-theroretical basis of deconstruction, and examines its ethical claims. Derrida's views on Islam as reflected in his discourse on hospitality are examined, and a critical evaluation of the ethical propositions of deconstruction from an Islamic perspective is presented.
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Bastalich, Wendy. "Reading Foucault: Genealogy and Social Science Research Methodology and Ethics." Sociological Research Online 14, no. 2 (March 2009): 81–90. http://dx.doi.org/10.5153/sro.1905.
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Foucault's work has given rise to increased methodological sensitivity of the political dangers associated with traditional qualitative approaches in the social sciences. There is a growing awareness that the widespread use of the research interview is not indicative of a deepening insight into the workings of culture, but is part of a broader social technology for its reproduction. In an effort to re-imagine interview methodology, scholars have read Foucault to suggest the need for greater attention to the active co-construction of research conclusions arising from interview based research. This has led in turn to the view that post modern approaches produce localized, temporally specific knowledge that fails to shed light on deeper, more enduring social structures. This paper questions these interpretations of Foucault's work, arguing that they fail to accurately represent his genealogical method or to consider its implications for research ethics. Foucault rejects a view of knowledge as emerging from the active social constructions of agents or of institutionalised ‘interests’. Rather, Foucault sees knowledge as an outcome, often accidental, of interrelated historical practices and discourses that produce the subjects and objects of social science discourse itself. The implications of Foucault's work for thinking about research ethics is not a return to authenticity or to analyses of social structure, but a rejection of the centralised, regulatory claims of an organised scientific discourse. The paper comprises a review of social science responses to post structural insights, coverage of the critical epistemological differences between Foucault's method and other key social theory paradigms, and a discussion of the critical ethical issues these differences raise for the social sciences.
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Yazdani, Naveed, Hasan Sohaib Murad, and Ahmad Raza. "Prophetic Organization Theory: A Brief Historical and Organizational Discourse of Early Islamic Civilization." Organization Theory Review 1, no. 1 (2017): 01–10. http://dx.doi.org/10.32350/otr.0101.01.
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This paper examines the management style practiced by Prophet Muhammad (PBUH) during the early period of Islamic Civilization. This management style is labeled as Prophetic Organization Theory (POT). POT is compared with two discourses preva-lent in the contemporary Organization Theory which are briefly introduced. The com-parison of POT with these discourses is undertaken through employing some facets of contemporary Organization Theory such as ethics, organizational epistemology and ontological states, organizational metaphorical forms, leadership and management styles and, organizational culture. Discussion section summarizes the findings of the comparison.