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Articles de revues sur le sujet « Ethics of Critique »

Auteur : Grafiati

Publié le 2 juin 2025

Mis à jour le 31 juillet 2025

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1

Odysseos, Louiza. "Prolegomena to Any Future Decolonial Ethics: Coloniality, Poetics and ‘Being Human as Praxis’." Millennium: Journal of International Studies 45, no. 3 (2017): 447–72. http://dx.doi.org/10.1177/0305829817704503.

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Decolonial thought has wrought a devastating critique on the Academy and wide-ranging fields within it. Decolonial critique entails undeniable and multiple ethico-political orientations arising from concrete struggles within the ‘unfinished project of decolonization’ (Maldonado-Torres), as well as recent articulations of decolonial ethics. This article argues that, as decolonial critique, and calls for decolonial ethics, begin to find their way into broader theoretical discussions in the social sciences and humanities, it may be more fruitful to insist on the question of decolonial ethics. It

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Leese, Matthias, Kristoffer Lidén, and Blagovesta Nikolova. "Putting critique to work: Ethics in EU security research." Security Dialogue 50, no. 1 (2018): 59–76. http://dx.doi.org/10.1177/0967010618809554.

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In this article, we examine the possibility of exercising critique through the mandatory ethical coverage that EU security research projects must be subjected to. Applied ethics, so we argue, speaks to several core issues in the critical security studies agenda, such as turning abstract considerations of critique into forms of tangible cooperation, engaging exoteric communities, and placing normative questions about security within concrete contexts of its imagination and production. Accordingly, it can be seen as a concrete way of putting critique to work. At the same time, however, applied e

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Stiening, Gideon. "„Womit aber hatten es dieKinder des Hauses verschuldet, daß er nur für dieKnechte sorgte?“." Kant-Studien 111, no. 2 (2020): 269–84. http://dx.doi.org/10.1515/kant-2020-0017.

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AbstractIn Schillerʼs On Grace and Dignity of 1794, his critique of the alleged ‘rigorism’ of Kantian ethics is particularly harsh: Kant has developed an ethic for “servants” that suppresses human nature for fear of it and does not reconcile it. The essay attempts to show that this critique is based on Schillerʼs double misunderstanding: a misunderstanding of the Kantian conception and a misunderstanding of its own alternative model. This analysis and interpretation of Schillerʼs critique of Kant’s ethics also leads to the realization that Schillerʼs idea of morality is ultimately more rigid t

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Bhattacharjee, Gobinda. "HABERMASIAN DISCOURSE THEORY OF MORALITY: A CRITIQUE." International Journal of Advanced Research 9, no. 10 (2021): 850–56. http://dx.doi.org/10.21474/ijar01/13619.

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In this present work, I have made an attempt to discuss the concept of discourse ethics with its basic characteristics, and finally the main problems concerning Habermasian discourse theory of morality. Discourse ethics is an approach to ethics that is founded upon rules of dialogue, and which encourages participants to approach an ethical dilemma with both pure rational reason and experience firmly in hand. Habermasian discourse ethics is widely known as deliberative democratic theory often praised for its ideals. The concept of communicative action plays a central role in the development of

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Chung, Hye-Jin. "Kant and Ethics in Metapraxis." Korean Society for the Study of Moral Education 36, no. 2 (2024): 1–19. http://dx.doi.org/10.17715/jme.2024.6.36.2.1.

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The moral law and the idea of freedom are the core concepts of Kant’s ethics. Through consideration of this concept, this study revealed what Kant has done in the field of ethics. Kant revealed that there is ‘the cause of freedom’ in humans, and that the cause of freedom is a ‘logical cause’ in that it is a regulation in the practical aspect of ‘pure reason’. What Kant did in the first critique revealed that human cognitive behavior contains ‘pure reason’ as an a priori condition of perception that is not explained only by sensory experience, revealing the metaphysics in epistemology. What Kan

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Scivoletto, Gonzalo. "Discourse ethics as ethics relative to institutions." Disputatio. Philosophical Research Bulletin 9, no. 12 (2020): 0–00. https://doi.org/10.5281/zenodo.4626171.

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The present work aims to point out some possible tasks for the Karl-Otto Apel´s discourse ethics today. Such tasks may concentrate on the need for a theory of the institutionalization of practical discourse, as a form of socially realized practical rationality. The question that has to be answered is what frame conditions should be found in the discourse so that it can be put into practice and what political-institutional effects it can produce in the context of really existing institutions. Starting with Gehlen and Luhmann -although to a lesser extent-, Apel interprets institutions as s

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Matson, Wallace I., and Adam Leite. "Socrates' Critique of Cognitivism." Philosophy 66, no. 256 (1991): 145–67. http://dx.doi.org/10.1017/s0031819100053031.

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Ethics and lexicography would seem, prima facie, to have little to do with each other. Yet Aristotle testifies that Socrates pursued both:Socrates was busying himself about ethical matters and neglecting the world of nature as a whole but seeking the universal in these ethical matters, and fixed thought for the first time on definitions. Socrates occupied himself with the excellences of character, and in connection with them became the first to raise the problem of universal definitions.

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Lippke, Richard L. "A Critique of Business Ethics." Business Ethics Quarterly 1, no. 4 (1991): 367–84. http://dx.doi.org/10.2307/3857603.

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The dominant approach to the analysis of issues in business ethics consists in the articulation and use of a set of mid-level moral principles. This approach is geared to business practitioners who are not interested in the difficult problems of moral and political theory. I argue that this “practitioner model” is philosophically suspect. I show how the theoretical frameworks prominent business ethicists employ are insufficiently developed. I also show how many of their analyses presuppose substantive views about issues of social justice which they rarely defend or acknowledge. Since no neutra

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Grumet, Barbara Ruhe. "A Critique of Ethics Laws." Public Personnel Management 21, no. 3 (1992): 313–22. http://dx.doi.org/10.1177/009102609202100303.

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Ethics laws, which prescribe and prohibit certain behavior for public officials, have been enacted in response to recent scandals in federal and state government. These laws focus on methods which include financial disclosure, defining and prohibiting behaviors such as conflict of interest, and restricting private sector employment in matters directly related to public life. While these laws have some benefits, such as providing more information to the public about elected and appointed officials, they do not go far enough either to define, or prevent, unethical behavior. This paper suggests t

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Moran, Dermot. "Ethics and Selfhood: A Critique." International Journal of Philosophical Studies 14, no. 1 (2006): 95–107. http://dx.doi.org/10.1080/09672550500169315.

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Peucker, Henning. "Husserl's Critique of Kant's Ethics." Journal of the History of Philosophy 45, no. 2 (2007): 309–19. http://dx.doi.org/10.1353/hph.2007.0044.

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Doyle, Tony. "A Critique of Information Ethics." Knowledge, Technology & Policy 23, no. 1-2 (2010): 163–75. http://dx.doi.org/10.1007/s12130-010-9104-x.

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Mallo, Erwin A. "Ethics as Aesthetics: Foucault's Critique of Moralization of Ethics." International Journal of Scientific & Engineering Research 10, no. 9 (2019): 1273–89. http://dx.doi.org/10.14299/ijser.2019.09.04.

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Kulshreshtha, Praveen. "Economics, ethics and business ethics: a critique of interrelationships." International Journal of Business Governance and Ethics 3, no. 1 (2007): 33. http://dx.doi.org/10.1504/ijbge.2007.011932.

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Boersma, Gerald P. "Augustine's immanent critique of Stoicism." Scottish Journal of Theology 70, no. 2 (2017): 184–97. http://dx.doi.org/10.1017/s0036930617000060.

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AbstractThe broad contours of Augustine's critique of Stoic virtue theory in De civitate dei 19.4 finds a fascinating analogue in Theodor Adorno's theory of immanent critique: Augustine ‘enters’ into Stoic virtue theory and criticises it from its own postulates, illustrating the striking implausibility of Stoic orthodoxy when lived out in concreto and the absurd, but logical, conclusions to which one is necessarily carried by Stoic ethics. Through this deconstruction, Augustine clears a space to propose his own virtue ethic. Augustine maintains that a Stoic virtue ethic fails to deliver on its

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Parker, J. Clint. "Bioethical Boundaries, Critiques of Current Paradigms, and the Importance of Transparency." Journal of Medicine and Philosophy: A Forum for Bioethics and Philosophy of Medicine 47, no. 1 (2021): 1–17. http://dx.doi.org/10.1093/jmp/jhab042.

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Abstract This issue of The Journal of Medicine and Philosophy is dedicated to topics in clinical ethics with essays addressing clinician participation in state sponsored execution, duties to decrease ecological footprints in medicine, the concept of caring and its relationship to conscientious refusal, the dilemmas involved in dual use research, a philosophical and practical critique of principlism, conundrums that arise when applying surrogate decision-making models to patients with moderate intellectual disabilities, the phenomenology of chronic disease, and ethical concerns surrounding the

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Duska, Ronald F. "Aristotle: A Pre-Modern Post-Modern? Implications for Business Ethics." Business Ethics Quarterly 3, no. 3 (1993): 227–50. http://dx.doi.org/10.2307/3857251.

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The paper asserts that the post-modern rejection of “modern” theoretical accounts including ethical-theoretical accounts as unacceptable meta-narratives would concur with an Aristotelian critique of contemporary ethical theories. Hence and Aristotelian critique will be similar to a post-modern critique. The paper sketches an account of what post-modernism in philosophy is and shows its similarity to Aristoteleanism in rejecting “modern” approaches in a significant way since an Aristotelian approach uses different criteria for what counts as ethical knowledge. The paper suggests that if one fol

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Austin, Eric K., and Jeffrey C. Callen. "Social Justice and Qualitative Praxis." Public Administration Quarterly 42, no. 2 (2018): 252–84. http://dx.doi.org/10.1177/073491491804200206.

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In too many instances of excessive force involving police, law enforcement agencies turn to their own policies to justify behavior that resulted in civilian injuries and deaths. In this article, we explore how the structure of contemporary administrative ethical theory and practice hopes to mitigate instances of harm and injustice done by public administrators and institutions. Critiques of administrative ethics reveal a particular logic that posits “good knowledge” as the basis of right or ethical action, and correspondingly that ethical administrators are such because they are able to act on

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Tobias, Saul. "Critique as Virtue: Buddhism, Foucault, and the Ethics of Critique." Comparative and Continental Philosophy 13, no. 3 (2021): 258–74. http://dx.doi.org/10.1080/17570638.2021.2008846.

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Daniels, Jordan. "Adorno and Ecofeminist Ethics." Journal of Speculative Philosophy 37, no. 3 (2023): 356–68. http://dx.doi.org/10.5325/jspecphil.37.3.0356.

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ABSTRACT This article connects three elements of Theodor Adorno’s critical theory and contemporary ecological feminism: the critique of a strict dualism between nature and human activity, the role of care in moral thinking, and considerations of “the animal” in ethical frameworks. First, the author unpacks Adorno’s critical concept of “natural-history,” Naturgeschichte, which gives philosophy a two-pronged task: to denaturalize history and to historicize nature. After the article demonstrates that complicating the dualism between nature and history has consequences for ontology and our sense o

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Kamminga, Menno R. "The Protestant Dimension of the Ethical Critique of Carbon Commodification." Philosophia Reformata 80, no. 1 (2015): 57–77. http://dx.doi.org/10.1163/23528230-08001004.

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Some influential philosophers have argued that carbon commodification is a morally bad means of combating global climate change. This article argues that the ethical critique of carbon commodification derives moral coherence and strength from its implicit religious foundation, that is, the “Protestant” understanding of social ethics on which it relies. The argument is threefold. First, the ethical critique of carbon commodification is not a strictly ethical position, as it typically depends on prophetic indictment as well as moral-philosophical concerns. Second, the ethical critique of carbon

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McClymont, Katie. "Articulating virtue: Planning ethics within and beyond post politics." Planning Theory 18, no. 3 (2018): 282–99. http://dx.doi.org/10.1177/1473095218773119.

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Post-foundationalist political theories have provided some of the most radical tools of critique in recent years. As well as challenging the dominant orthodoxy of achieving consensus in decision-making, they give voice to claims that the world can be conceived differently than how it is expressed in contemporary neoliberal hegemony by the reassertion of disagreement as fundamental to democratic politics. However, this conflict itself is a means not an end: it provides the intellectual tools to dissemble the dominant qua hegemonic version of contemporary society and its concomitant framing of v

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Odozor, Uche S., Helen N. Obilor, Olasupo O. Thompson, and Ngozi S. Odozor. "A Rationalist Critique of Sally Gadow’s Relational Nursing Ethics." UJAH: Unizik Journal of Arts and Humanities 22, no. 1 (2021): 27–54. http://dx.doi.org/10.4314/ujah.v22i1.2.

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The ethic of care proposed by Carol Gilligan in late twentieth century instantly elicited a wide range of adaptations and elaborations in numerous disciplines, under the banner of ‘relational ethics’. Sally Gadow’s ‘relational narrative’ is one of these adaptations. Like Gilligan, Gadow aims to dismantle ethical rationalism or universalism, wherein the foregoing mainstream nursing practice had purportedly focused on applying existing philosophical theories of ethics to all conceivable clinical situations. For Gadow, every moral engagement, such as that between a nursing professional and a pati

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Widder, David Gray, Laura Dabbish, James D. Herbsleb, and Nikolas Martelaro. "Power and Play: Investigating "License to Critique" in Teams' AI Ethics Discussions." Proceedings of the ACM on Human-Computer Interaction 8, CSCW2 (2024): 1–23. http://dx.doi.org/10.1145/3686938.

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Past work has sought to design AI ethics interventions--such as checklists or toolkits--to help practitioners design more ethical AI systems. However, other work demonstrates how these interventions may instead serve to limit critique to that addressed within the intervention, while rendering broader concerns illegitimate. In this paper, drawing on work examining how standards enact discursive closure and how power relations affect whether and how people raise critique, we recruit three corporate teams, and one activist team, each with prior context working with one another, to play a game des

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Bizri, Rana. "Ethics after Wittgenstein: Contemplation and Critique." International Journal of Philosophical Studies 29, no. 3 (2021): 420–26. http://dx.doi.org/10.1080/09672559.2021.1939498.

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Lazarus, Michael. "Constructing Marxist Ethics: Critique, Normativity, Praxis." Contemporary Political Theory 15, no. 4 (2016): 472–76. http://dx.doi.org/10.1057/s41296-016-0003-0.

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Cartagena, Nathan L. "Military Ethics and the Situationist Critique." Journal of Military Ethics 16, no. 3-4 (2017): 157–72. http://dx.doi.org/10.1080/15027570.2017.1409924.

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Behera, Satrughna. "Values in Environmental Ethics: A Critique." Journal of Human Ecology 14, no. 5 (2003): 393–99. http://dx.doi.org/10.1080/09709274.2003.11905643.

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Bell, Vikki. "On the Critique of Secular Ethics." Theory, Culture & Society 22, no. 2 (2005): 1–27. http://dx.doi.org/10.1177/0263276405051663.

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Woolcock, Peter. "Ruse's Darwinian meta-ethics: A critique." Biology & Philosophy 8, no. 4 (1993): 423–39. http://dx.doi.org/10.1007/bf00857688.

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Powell, Thomas C. "Can Quantitative Research Solve Social Problems? Pragmatism and the Ethics of Social Research." Journal of Business Ethics 167, no. 1 (2019): 41–48. http://dx.doi.org/10.1007/s10551-019-04196-7.

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Abstract Journal of Business Ethics recently published a critique of ethical practices in quantitative research by Zyphur and Pierides (J Bus Ethics 143:1–16, 2017). The authors argued that quantitative research prevents researchers from addressing urgent problems facing humanity today, such as poverty, racial inequality, and climate change. I offer comments and observations on the authors’ critique. I agree with the authors in many areas of philosophy, ethics, and social research, while making suggestions for clarification and development. Interpreting the paper through the pragmatism of Will

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Benko, Steven. "Ethics, Technology, and Posthuman Communities." Essays in Philosophy 6, no. 1 (2005): 9–28. http://dx.doi.org/10.5840/eip20056115.

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As long as technology has been interpreted as an expression of practical reasoning and an effort to alter the conditions of human existence, ethical language has been used to interpret and critique technology’s meaning. When this happens technology is more than implements that are expressions of human intelligence and used towards practical ends in the natural world.1 As Frederick Ferre points out, technology is always about knowledge and values—what people want and what they want to avoid—and to the extent that technology increases power, one has to ask whether technology and/or the use towar

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Horvath, Charles M. "Excellence V. Effectiveness: Macintyre’s Critique of Business." Business Ethics Quarterly 5, no. 3 (1995): 499–532. http://dx.doi.org/10.2307/3857396.

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Abstract:Alasdair Maclntyre (1984) asserts that the ethical systems of the Enlightenment (formalism and utilitarianism) have failed to provide a meaningful definition of “good.” Lacking such a definition, business managers have no internal standards by which they can morally evaluate their roles or acts. Maclntyre goes on to claim that managers have substituted external measures of “winning” or “effectiveness” for any internal concept of good. He supports a return to the Aristotelian notion of virtue or “excellence.” Such a system of virtue ethics depends on an interrelationship of the communi

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Giblin, Marie J. "The Prophetic Role of Feminist Bioethics." Horizons 24, no. 1 (1997): 37–49. http://dx.doi.org/10.1017/s0360966900016728.

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AbstractFeminist bioethics, in both its Christian and secular forms, can play a prophetic role by bringing a much-needed social ethics perspective to Christian health care ethics. Six characteristics of feminist bioethics are highlighted: focus on oppression of women and its concrete forms in the health care system; epistemological critique; call for a more diverse community of ethical reflection; critique of the standard principles of bioethics; criticism of liberal individualism in mainstream bioethics; and a critical perspective on the discipline's loyalties and social location. The author

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Fox-Muraton, Mélissa. "There is No Teleological Suspension of the Ethical: Kierkegaard’s Logic Against Religious Justification and Moral Exceptionalism." Kierkegaard Studies Yearbook 23, no. 1 (2018): 3–32. http://dx.doi.org/10.1515/kierke-2018-0002.

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AbstractIn The Book on Adler and “Does a Human Being Have the Right to Let Himself Be Put to Death for the Truth,” Kierkegaard relies on logical reasoning and grammatical analysis in order to arrive at categorical normative conclusions against the use of religious belief and authority as a justification for ethical action. These arguments demonstrate that some types of moral knowledge can be arrived at through reason/logic, despite Kierkegaard’s efforts to separate the spheres of logic and existence. Kierkegaard thereby offers a strong critique of both moral exceptionalism and an ethics of con

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Holley, David M. "Alternative Approaches to Applied Ethics: A Response to Carson’s Critique." Business Ethics Quarterly 12, no. 1 (2002): 73–82. http://dx.doi.org/10.2307/3857649.

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Abstract:Tom Carson’s recent paper on “Deception and Withholding Information in Sales” contains a critique of my contribution to sales ethics. In this response I outline the approach I develop in two earlier papers and address the four criticisms Carson makes. These criticisms are largely based on a misunderstanding of my position. I suggest that our fundamentally different approaches to applied ethics may lie at the root of Carson’s misunderstanding. Carson uses what I call a theory-application model in which the search for justification in terms of fundamental rules is central, while I attem

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Mohd, Siti Hadija. "Exploring Al-Faruqi’s Perspective on Christian Ethics: A Balanced Critique." JUSPI (Jurnal Sejarah Peradaban Islam) 8, no. 2 (2025): 326. https://doi.org/10.30829/juspi.v8i2.21186.

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<em>This article evaluates Ismail Raji al-Faruqi's book Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas. The study looks at Al-Faruqi’s approach to comparative religion, especially his concept of “Epochè” and his critique of exclusivity in Jewish and Christian ethics. Using library-based research and deductive analysis, the article explores how Al-Faruqi highlights universal moral values and deals with the challenges of interfaith dialogue. The findings show that while Al-Faruqi stresses ethics as a shared human concern, he also confirms Islam’s comprehensiv

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Papuziński, Andrzej. "Ethics of Sustainable Development from the View of A. Badiou’s Critique of Contemporary Ethics." Problemy Ekorozwoju 15, no. 1 (2020): 47–52. http://dx.doi.org/10.35784/pe.2020.1.05.

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The main problem of that article is effectiveness / ineffectiveness of an axiological system of the sustainable development as the base of a program of activities taken in individual and social-political scale. The problem was presented from the view of Alain Badiou’s ethics, which is a trial of overcoming weaknesses of the contemporary ethics of the mainstream, especially very low effectiveness of the ethics in the sphere of social practice. For developing the title problem there was applied the critique of contemporary ethics as the ethics of consensus, conducted by Badiou. Established resea

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Price, Terry L. "A “critical leadership ethics” approach to the Ethical Leadership construct." Leadership 14, no. 6 (2017): 687–706. http://dx.doi.org/10.1177/1742715017710646.

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This paper uses moral philosophy to critique leadership theory and the phenomenon of leadership itself. It is an example of what I call “critical leadership ethics,” which engages the existing literature to locate, catalog, and—ultimately—respond to the primary ethical problems of this applied context. I illustrate the approach by analyzing the Ethical Leadership construct. One positive aspect of this construct is that it helps us identify the ethically troubling features of leadership. But the main objective of the paper is ultimately a negative one. My primary thesis is that the Ethical Lead

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DIETZ, ALEXANDER. "Effective Altruism and Collective Obligations." Utilitas 31, no. 1 (2018): 106–15. http://dx.doi.org/10.1017/s0953820818000158.

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Effective altruism (EA) is a movement devoted to the idea of doing good in the most effective way possible. EA has been the target of a number of critiques. In this article, I focus on one prominent critique: that EA fails to acknowledge the importance of institutional change. One version of this critique claims that EA relies on an overly individualistic approach to ethics. Defenders of EA have objected that this charge either fails to identify a problem with EA's core idea that each of us should do the most good we can, or makes unreasonable claims about what we should do. However, I argue t

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Fulkerson, Gerald. "The Ethics of Interpersonal Influence." Journal of Communication and Religion 13, no. 2 (1990): 1–14. http://dx.doi.org/10.5840/jcr19901327.

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Asaro, Peter M. "Politicizing Data: AI Ethics as a Social Critique of Algorithms." Social Research: An International Quarterly 90, no. 4 (2023): 675–703. http://dx.doi.org/10.1353/sor.2023.a916350.

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Abstract: The history of AI ethics reflects a mix of competing visions of norms and values for a technological future. While the fundamental tensions within the conceptualization and practice of AI ethics have played out in complex ways, this article examines the weaknesses inherent in trying to examine power from an ethical perspective, as well as to develop social policy from an individualist framework of ethical responsibility. What is needed to fully realize the social critique of AI and guide its legal regulation are theories of value based in social values and theories of technology base

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Thornton, Simon. "Ontology and Ethics: Løgstrup between Heidegger and Levinas." Monist 103, no. 1 (2020): 117–34. http://dx.doi.org/10.1093/monist/onz030.

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Abstract This paper provides an exposition and critical assessment of a fundamental disagreement between Løgstrup’s and Levinas’s otherwise closely aligned ethical phenomenologies. The disagreement concerns the putative (in)compatibility of ethics and ontology, where in stark contrast to Levinas’s ethics, which proceeds from a critique of the ‘primacy of ontology’ in Western thought, Løgstrup brands his own ethical project as ‘ontological ethics’. First, I provide an interpretation of Løgstrup’s ontological ethics, clarifying in particular the influence of hermeneutic and existential analysis

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Kelsay, John. "Islam and the Study of Ethics." Method & Theory in the Study of Religion 24, no. 4-5 (2012): 357–70. http://dx.doi.org/10.1163/15700682-12341237.

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Abstract Aaron Hughes’ critique of certain trends in Islamic Studies raises some important questions. The force of the critique rests on limiting the sample of material, however. I suggest we broaden the selection of scholarly work to include studies focused on questions of ethics, understood as the study of normative discourse. A number of articles published in the Journal of Religious Ethics provide an illustration of an alternative approach to the study of Islam, and suggest a more hopeful picture than the one provided by Hughes.

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Berges Puyo, Jorge Gabriel. "Ethical Leadership in Education: A Uniting View Through Ethics of Care, Justice, Critique, and Heartful Education." Journal of Culture and Values in Education 5, no. 2 (2022): 140–51. http://dx.doi.org/10.46303/jcve.2022.24.

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Several studies have suggested that the implementation of ethical leadership can lead to improved job satisfaction, enhanced emotional commitment, and prevent employees from burnout. This article investigates the concept of ethical leadership and its repercussions on the field of education through a uniting perspective. This study proposes a review of the ethical leadership literature focusing on three paradigms: ethics of care, justice, and critique which we are linking to the concept of heartful education as helping tools for administrators, faculty, students, and families alike. The goals o

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Lebow, Richard Ned. "Max Weber’s ethics." Journal of International Political Theory 16, no. 3 (2019): 305–22. http://dx.doi.org/10.1177/1755088219854780.

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I offer a critique of Weber’s two ethics. The first layer is internal and concerned with their logics. The second layer considers the external knowledge necessary to apply them appropriately and argues that it is extremely difficult to come by. The third layer connects Weber’s ethics to his politics because the choice of either ethic in almost any context is a value choice. This is apparent in Weber’s application of these ethics to Germany foreign policy. He used his ethics in a rhetorical way to justify his values rather than using these values as a guide to policy assessment. This reversal i

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Juruś, Dariusz. "THE ETHICS OF CARE AS A FEMINIST CRITIQUE OF KANTIANISM, UTILITARIANISM AND LIBERALISM." Studia Iuridica 99 (2024): 91–104. http://dx.doi.org/10.31338/2544-3135.si.2024-99.5.

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In the paper, I discuss ethics of care as a feminist critique of Kantianism, utilitarianism and liberalism. The critique focuses on justice, rationality, individualism and the free market. The perspective taken by the proponents of the ethics of care is based on emotions, sensitivity and empathy. The ethics of care is based on the life experiences of women, while the ethics appealing to logic grows out of the experiences of men. The ethics of care focuses on relations, while traditional ethics refers to rules, norms and rights. It considers relations between family members or friends, based on

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Gay, Paul du. "The Bureaucratic Vocation: State/Office/Ethics." New Formations 100, no. 100 (2020): 77–96. http://dx.doi.org/10.3898/newf:100-101.06.2020.

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This paper seeks to indicate how and why public bureaucracy has been and remains a cornerstone of the modern state and of representative democratic governmental regimes. It does so by highlighting both the constitutive role bureaucratic practices and ethics play in securing civil peace and security, and individual and collective rights and freedoms, for example, and how attempts to transcend, negate, or otherwise 'disappear' bureaucracy can have profound political consequences. The paper begins with a brief exploration of some of the tropes of 'bureau-critique' and their historical and contemp

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Boyd, William, and Diane Newton. "Times of Change, Times of Turbulence." International Journal of Cyber Ethics in Education 1, no. 3 (2011): 1–11. http://dx.doi.org/10.4018/ijcee.2011070101.

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Rapid changes in academic work environments raise ethical dilemmas in supporting students, implementing policies, and developing professional practice. New teaching technologies require academics to consider community aspects of learning and teaching and impacts on student learning in networked environments. This paper critically reflects on recent experience at a small Australian regional university adapting teaching- notably through on-line environments- to respond to student learning need diversity. Applying Shapiro’s use of the ethics of care, critique, justice and the profession to examin

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Bruni, Luigino, and Robert Sugden. "Reclaiming Virtue Ethics for Economics." Journal of Economic Perspectives 27, no. 4 (2013): 141–64. http://dx.doi.org/10.1257/jep.27.4.141.

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Virtue ethics is an important strand of moral philosophy, and a significant body of philosophical work in virtue ethics is associated with a radical critique of the market economy and of economics. Expressed crudely, the charge sheet is this: The market depends on instrumental rationality and extrinsic motivation; market interactions therefore fail to respect the internal value of human practices and the intrinsic motivations of human actors; by using market exchange as its central model, economics normalizes extrinsic motivation, not only in markets but also in social life more generally; the

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