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Littérature scientifique sur le sujet « Theory of Discourse Ethics »

Auteur : Grafiati

Publié le 4 juin 2021

Mis à jour le 1 février 2022

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Articles de revues sur le sujet "Theory of Discourse Ethics"

III, Thomas F. Murphy. « Discourse Ethics : Moral Theory or Political Ethic ? » New German Critique, n^o 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, n^o 2 (avril 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, n^o 9 (12 août 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, n^o 2 (30 octobre 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, n^o 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, n^o 1 (juin 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, n^o 2 (mai 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, n^o 1 (24 octobre 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, n^o 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, n^o 4 (décembre 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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Thèses sur le sujet "Theory of Discourse Ethics"

Snyder, J. Lauren. « A critical theory of peace practice : discourse ethics and facilitated conflict resolution ». Thesis, London School of Economics and Political Science (University of London), 2000. http://etheses.lse.ac.uk/1575/.

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This thesis argues for the need to answer the question how can we use critical theory to rethink the meta-theoretical foundations of facilitated conflict resolution. It draws on Jurgen Habermas' discourse ethics-based framework and a methodology of communicative rationality to articulate the foundations of a Critical Theory of Peace Practice. An illustrative example of the Oslo Channel, which led to the Declaration of Principles and Letters of Mutual Recognition between Israel and the PLO with the third- party facilitative assistance of Norwegians in 1993, sets the stage for exploring the extent to which facilitated conflict resolution approaches can contribute to peace practices. John Burton's ideas are critically and carefully examined as he has most extensively articulated the philosophical and theoretical underpinnings of such an approach. It is contended that although he identifies practices that differ from traditional mediation approaches, theoretically he remains committed to a behavioural-oriented human needs theory and is reliant on instrumental rationality in which success in the problem-solving setting is prioritised. Other scholars and practitioners who have attempted to expand and refine the Burtonian perspective are studied. It is argued that although each offers modifications to either the theory or the practice, all fail to fundamentally move beyond instrumental rationality and human needs theory. A communicative rationality methodology and a meta-theoretical foundation of Habermas' discourse ethics is proposed for grounding a theory of peace practice. By shifting the emphasis from needs to communication, this suggested framework is intended not only to impact the facilitation process, but the broader public sphere in which the legitimacy of any reached agreements must be accepted for establishing and sustaining peace. The most promising intimations of the praxeological dimensions of such an approach can be found in the realm of conflict transformation and peace-building with their associated desire to effect changes in socio-political arrangements.

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Mackenzie, John Andrew. « Recycling ideology, reclaiming hegemony : ecologism and post-Marxist discourse theory / ». [St. Lucia, Qld.], 2005. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe19394.pdf.

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Payrow, Shabani Abdollah. « Discourse ethics, power, and legitimacy, the ideal of democracy and the task of critical theory in Habermas ». Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ57062.pdf.

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Cagle, Lauren E. « Shaping Climate Citizenship : The Ethics of Inclusion in Climate Change Communication and Policy ». Scholar Commons, 2016. http://scholarcommons.usf.edu/etd/6197.

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The problem of climate change is not simply scientific or technical, but also political and social. This dissertation analyzes both the role and the ethical foundations of citizenship and citizen engagement in the political and social aspects of climate change communication and policy-making. Using a critical discourse analysis of a policy recommendations drafted by the Southeast Florida Regional Climate Change Compact, I demonstrate how climate change policy documentation naturalizes a particular version of citizenship I call “climate citizenship.” Based on environmental critiques of liberal and civic republican citizenship, I show how this “climate citizenship” would be more productive and ethical if based on theories of environmental citizenship rooted in an ecological feminist ethic of flourishing. This critique of current representations of citizenship in climate change policy offers a theoretically sound basis for future engaged work in rhetoric of science focused on policy-making.

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Akdenizli, Dilek. « Critical Theory, Deliberative Democracy And International Relations Theory ». Master's thesis, METU, 2005. http://etd.lib.metu.edu.tr/upload/2/12606881/index.pdf.

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In the 20th century, Critical Theory has been very influential on every discipline of social sciences including international relations. According to Critical IR Theory, traditional theories are problem solving and try to explain repetition and recurrence, rather than change
however, the main subject matter of an IR theory should be the change itself. The idea of change is also constitutive of Habermasian political thought. Jü
rgen Habermas, as a critical theorist, has developed the model of Deliberative Democracy to provoke a change in the political life of the Western countries towards a more ethical politics. According to Habermas, such a change will eliminate the legitimacy crisis occurred in Western democracies. Therefore, Habermas aims at strengthening the moral basis of democratic understanding in order to make masses participate actively in decision making processes. According to him, rational consensus must be at the centre of democracy, and it can be reached, only if every part of the deliberation has the opportunity to express their arguments equally. Once the idea of rational consensus becomes a regulative rule of democracy, it is possible to change the nature of politics, including international politics

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Lin, Chia-Fan. « Environmental discourse on ethics, society and law : an inquiry from the point of view of Jürgen Habermas's theory of modernity ». Thesis, University of Aberdeen, 1997. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU483234.

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Environmental problems cause people to think and look for change. In this context, the so-called deep environmental discourse emerges in order to address the problem in 'deep' terms. Within it, there are two dominant approaches: the axiological and spiritual approaches. The former commits itself to arguing for an extension of our moral relations to the natural environment, while the latter stresses a need for a reopening for our communication with nature. However, both approaches are accused of naturalism and scientism. In addition, the axiological approach tends inevitably towards a metaphysical mode of thinking, while the spiritual approach is inclined to thinking in terms of myth. The results of these approaches is that the critical potential of the deep environmental discourse is lost. In this project, I apply Heberman's theory of modernity to restore and re-establish the critical potential of the deep environmental discourse. The green ideas of 'intrinsic value of nature' and 'unity with nature' can be reformulated as a postmetaphysical mode of thinking without metaphysical and spiritual implications. The idea of 'reconciliation with nature' can be defused since a comprehensive conception of rationality, i.e., communicative rationality, can replace a restricted conception of rationality, i.e. purposive rationality. Deep thinking is then directed towards a critique of the philosophy of the subject embodied in a form of simple modernity. The normative thrust of the deep environmental discourse is identified with reflexive modernity. Contrary to the spiritual approach, a reconstructed deep position is not opposed to modernity. In addition, in contrast to the axiological approach, a reconstructed position is not confined to simple modernity. Methodologically speaking, the limitation of simple modernity can be analysed in terms of a critique of the philosophy of consciousness by the philosophy of language. In terms of social theory, simple modernity is confined to a one-sided rationalisation resulting in the 'colonisation of systems over the lifeworld'. In terms of legal theory, simple modernity is exhibited in the limited understanding of law in both normative and descriptive perspectives.

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Atif, Muhammad. « A communicative approach to responsability discourse in business : from societal to corporate and individual levels ». Phd thesis, Université Paris Dauphine - Paris IX, 2013. http://tel.archives-ouvertes.fr/tel-00933363.

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I position my doctoral thesis in the broad field of organization science; it stands within the domains of business ethics, sustainability, and corporate responsibility. I appreciate the emergence of a globalized world whereby countries, people, and businesses are connected to each other through economic, political, social, and technological ties. The globalized economies and societies pose complex and multifaceted challenges. To cope with these challenges, businesses will have to assume newer responsibilities and roles. These responsibilities originate from the evolving societal expectations about businesses and their duties. Hence social discourse on business responsibility should highlight the emerging societal expectations. Further, within businesses, the responsibility discourse should give an insight to the reaction of businesses to these emerging responsibilities. And, finally these discourses should affect the consumers' cognitive development, and consequently impact their attitudes and behaviors. The challenges of sustainability and corporate responsibility are complex, conflicting and at times contradictory. It is imperative to bank on our ability to communicate, to discuss and to co-create universally applicable rules. Therefore I adopt a discursive approach in my thesis, and use Habermas' theory of communicative action (1981) as an overarching theoretical framework. The thesis contains three research studies, each focusing on one aspect of responsibility, thus covering the three levels of responsibility discourse: societal, corporate and individual. The first article presents a thematic analysis of the business responsibility discourse in popular CSR and sustainability books. Content analyses is used to elicit the apparent and latent responsibility themes of the sample books. The second article focuses on the patterns of social disclosure among large French corporations. The responsibility discourse is analyzed through content analyses of the annual reports of CAC-40 companies. The last article is aimed to comprehend the adoption of ethically conscious behaviors by the consumers. The article first presents a quantitative model of consumers' ethical decision making and then validates it empirically by structural equation modeling.

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Jakobsson, Emma. « How can we know anything in questions of morality ? : A Critical Assessment of Rainer Forst’s Theory of Justification ». Thesis, Uppsala universitet, Teologiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-351659.

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When discussing any question in which a human being has a moral claim or a moral choice to make we need to address the justification of those claims and actions. Hence one can ask the question whether we can discuss a justification of moral judgments without having any specific knowledge about any corresponding fact or if it is possible to justify a moral judgment without having that kind of knowledge. This thesis has critically assessed Rainer Forst’s justification theory in relation to moral epistemology, aiming at clarifying his position on the matter. The study shows that Forst’s position is one of a cognitivist nature with a form of rational constructivism. The thesis suggests an alternative approach to Forst’s justification theory. Forst should take on an empiricist explanation when it comes to justifying moral judgements and therefore an epistemology that is not rationalism. Therefore, I suggest a form of realism when it comes to the discussion of his ontology.

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Blankenship, Lisa. « Changing the Subject : A Theory of Rhetorical Empathy ». Miami University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=miami1374430177.

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Quibell, Ruth Grace, et rquibell@swin edu au. « Unmaking the other ? : discourses in intellectual disability in contemporary society ». Swinburne University of Technology. Department of Sociology, 2005. http://adt.lib.swin.edu.au./public/adt-VSWT20050830.133554.

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Unmaking the Other? is a qualitative sociological analysis of the discourses of intellectual disability present in contemporary Australian society. It attempts to reveal the ways that people with intellectual disabilities 'are' for Australians. This is important because people with intellectual disabilities have a long history of being seen as 'other' or 'not one of us'. For many years they were kept 'out of sight, and out of mind� on the margins of our communities, locked in institutions or hidden in sheltered workshops. Yet, during the last few decades there has been a concerted effort to bring people with intellectual disabilities back into society. Institutions and sheltered workshops closed, and policies of inclusion, normalisation and community living were vigorously pursued. People with intellectual disabilities are now equal citizens in the eyes of the law. But how readily have we accepted that people with intellectual disability are 'one of us'? Have community living reforms overturned deep cultural dispositions that cast people with intellectual disabilities as 'lesser', 'defective', and lacking personhood? This thesis investigates recent community living reforms, especially the assumption that inclusion and education would radically transform our conceptualisations of people with intellectual disabilities. To do this, it draws on contemporary social and political theory to explore how the meanings of disability are created and maintained, focusing on the Foucauldian concept of discourse. This Foucauldian theorisation of discourse, power and knowledge informs a methodology devised to provide a more detailed and sophisticated analysis of the meanings of intellectual disability than previous investigations. Texts from three key social arenas are analysed for the way in which our society constructs intellectual disability, and these analyses lead to a number of theoretical and practical conclusions. Specifically, the main contributions of this thesis are: the identification and analysis of fourteen distinct discourses of intellectual disability, the theoretical explication of their relations to one another, and theoretical discussion of what their presence reveals about intellectual disability in today�s Australia. The findings of a variety of discursive constructions of intellectual disability suggest a complex picture in which discourses of inclusion and membership have emerged that are consistent with community living reforms, while at the same time there has been a continuation of discourses that view people with intellectual disabilities as defective humans. Drawing on theory and empirical evidence, possibilities are suggested for further political and educational interventions into the discursive construction of people with intellectual disabilities. The problems posed by our attempts at liberation through community living reforms are major; this thesis contributes to this task by revealing the complexity, contradictions, and resistances inherent in this task. What is more, it sees these findings not as causes for dismay, but as reasons for cautious hope.

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Livres sur le sujet "Theory of Discourse Ethics"

Ethics of compassion : Bridging ethical theory and religious moral discourse. Lanham, MD : Lexington Books, 2008.

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Howley, James. Discourse and democracy : Critical theory, ethics and reconciliation. Birmingham : University of Birmingham, 1997.

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Discourse and knowledge : Defence of a collectivist ethics. London : Routledge, 1998.

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Moral and political discourse : Theory and practice in international relations. Lanham : University Press of America, 1987.

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Matheis, Alfons. Diskurs als Grundlage der politschen [sic] Gestaltung : Das politisch-verantwortungsethische Modell der Diskursethik als Erbe der moralischen Implikationen der Kritschen Theorie Max Horkheimers im Vergleich mit dem Prinzip Verantwortung von Hans Jonas. St.Ingbert : Röhrig Universitätsverlag, 1996.

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1928-, Kennedy George Alexander, dir. On rhetoric : A theory of civic discourse. New York : Oxford University Press, 1991.

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Yŏllim ŭi iron kwa silche : Haesŏk ŭi yulli wa silchʻŏn ŭi chipʻyŏng = A theory of openness : ethics and practice of interpretation. Sŏul-si : Somyŏng Chʻulpʻan, 2004.

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Harré, Rom. Greenspeak : A study of environmental discourse. Thousand Oaks, Calif : Sage Publications, 1999.

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Discourse and reference in the nuclear age. Norman : University of Oklahoma Press, 1988.

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Ankersmit, F. R. History and tropology : The rise and fall of metaphor. Berkeley : University of California Press, 1994.

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Chapitres de livres sur le sujet "Theory of Discourse Ethics"

Chung, Paul S. « Enlightenment, Genealogy, and Political Discourse Ethics ». Dans Critical Theory and Political Theology, 99–129. Cham : Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-17172-8_4.

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Kearins, Kate, Keith Hooper et David Coy. « Strategic Discourse as a Technology of Power ». Dans Business Ethics in Theory and Practice, 51–61. Dordrecht : Springer Netherlands, 1999. http://dx.doi.org/10.1007/978-94-015-9287-1_5.

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Treibel, Annette. « Theory of Communicative Action, Discourse Ethics and Political Practice ». Dans Soziologie, 135–48. Wiesbaden : VS Verlag für Sozialwissenschaften, 1994. http://dx.doi.org/10.1007/978-3-322-95756-6_9.

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Sandler, Ronald. « An Ethical Theory Analysis of the Food System Discourse ». Dans The International Library of Environmental, Agricultural and Food Ethics, 133–43. Cham : Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-92603-2_8.

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Ellis, Don. « A Discourse Theory of Ethnic Identity ». Dans Discursive Constructions of Identity in European Politics, 25–44. London : Palgrave Macmillan UK, 2007. http://dx.doi.org/10.1057/9780230591301_2.

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Juan, E. San. « Revisiting an “Internal Colony” : U.S. Asian Cultural Formations and the Metamorphosis of Ethnic Discourse ». Dans Beyond Postcolonial Theory, 155–93. New York : Palgrave Macmillan US, 1998. http://dx.doi.org/10.1007/978-1-349-61657-2_6.

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Ingram, David. « What an Ethics of Discourse and Recognition Can Contribute to a Critical Theory of Refugee Claim Adjudication : Reclaiming Epistemic Justice for Gender-Based Asylum Seekers ». Dans Migration, Recognition and Critical Theory, 19–46. Cham : Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-72732-1_2.

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Metselaar, Suzanne, et Guy Widdershoven. « Discourse Ethics ». Dans Encyclopedia of Global Bioethics, 1–9. Cham : Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-05544-2_145-1.

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Houston, Stan. « Discourse Ethics ». Dans Ethics and Value Perspectives in Social Work, 95–107. London : Macmillan Education UK, 2010. http://dx.doi.org/10.1007/978-0-230-31357-6_9.

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Metselaar, Suzanne, et Guy Widdershoven. « Discourse Ethics ». Dans Encyclopedia of Global Bioethics, 895–902. Cham : Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-09483-0_145.

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Actes de conférences sur le sujet "Theory of Discourse Ethics"

Jawaut, Nopthira, et Remart Dumlao. « From Upland to Lowland : Karen Learners’ Positioning and Identity Construction through Language Socialization in the Thai Classroom Context ». Dans GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.9-2.

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Karen (or Kariang or Yang) are a group of heterogeneous ethnic groups that do not share common culture, language, religion, or material characteristics, and who live mostly in the hills bordering the mountainous region between Myanmar and neighboring countries (Fratticcioli 2001; Harriden 2002). Some of these groups have migrated to Thailand’s borders. Given these huge numbers of migrant Karens, there is a paucity of research and understanding of how Karen learners from upland ethnic groups negotiate and construct their identities when they socialize with other lowland learners. This paper explores ways in which Karen learners negotiate and construct their identities through language socialization in the Thai learning context. The study draws on insights from discourse theory and ecological constructionism in order to understand the identity and negotiation process of Karen learners at different levels of identity construction. Multiple semi-structured interviews were conducted to gain deeper understandings of this phenomenon between ethnicity and language socialization. The participants were four Karen learners who were studying in a Thai public university. Findings suggest that Karen learners experience challenges in forming their identity and in negotiating their linguistic capital in learning contexts. The factors influencing these perceptions seemed to emanate from the stakeholders and the international community, which played significant roles in the context of learning. The findings also reflect that Karen learner identity formation and negotiation in language socialization constitutes a dynamic and complex process involving many factors and incidences, discussed in the present study. The analysis presented has implications for immigration, mobility, language, and cultural policy, as well as for future research.

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Gnezdechko, Oksana Oksana gnezdechko. « Humour Stereotypes and their role in the emergence of interethnic and international conflicts ». Dans All-Russian Scientific Conference with International Participation. Publishing house Sreda, 2020. http://dx.doi.org/10.31483/r-97470.

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The article examines the main ethnic stereotypes, prerequisites and ways of their formation in a humorous discourse presented by the genre of anecdote. The main means of ethnic prejudices of humorous stereotypes expression, the reasons and methods of their formation are analyzed. A new principle of their classification is given according to the consideration of stereotypes from the standpoint of psycholinguistics. The paper also presents the schemes of humor perception by Russian and German ethnic groups. Using the material of anecdotes as the main form of modern humorous culture, it is shown how these schemes work and how ethnic stereotypes manifest themselves in an anecdote, how the relevance of stereotypes affects the change and disappearance of certain anecdotes from national everyday life. The means of expressing ethnic prejudices in the discourse under consideration are negative-evaluative communicative strategies of value differentiation, distance, and discrediting foreigners.

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Fuster, Gloria Gonzalez, et Serge Gutwirth. « Ethics, law and privacy : Disentangling law from ethics in privacy discourse ». Dans 2014 IEEE International Symposium on Ethics in Engineering, Science, and Technology (ETHICS). IEEE, 2014. http://dx.doi.org/10.1109/ethics.2014.6893376.

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GHIBANU, Ionut Adrian. « Public Discourse between Professional Ethics, Morality and Truth ». Dans 11th LUMEN International Scientific Conference Communicative Action & Transdisciplinarity in the Ethical Society, CATES 2018, 23-24 November 2018, Targoviste, Romania. LUMEN Publishing house, 2019. http://dx.doi.org/10.18662/lumproc.106.

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Khrystenko, Oleh. « PSYCHOANALYSIS IN PERSON AND ONLINE : ETHICS, DISCOURSE, FRAME ». Dans Psychoanalysis and the Virtual : ethics, metapsychology and clinical experience of the remote practice. N-DSA-N, 2021. http://dx.doi.org/10.32437/pvemcerpdppp0008.

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Al-Raheb, Yafa. « Pragmatic discourse representation theory ». Dans the HLT-NAACL 2006 Workshop. Morristown, NJ, USA : Association for Computational Linguistics, 2006. http://dx.doi.org/10.3115/1564535.1564544.

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Pavlov, Ivan. « ANDRAGOGY ETHICS � DISCOURSE ON EDUCATION, SELF-EDUCATION, IDEALS, VALUES AND NORMS ». Dans 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018h/21/s06.023.

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Muskens, Reinhard. « Categorial Grammar and Discourse Representation Theory ». Dans the 15th conference. Morristown, NJ, USA : Association for Computational Linguistics, 1994. http://dx.doi.org/10.3115/991886.991974.

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Hess, Michael. « Crossing coreference in Discourse Representation Theory ». Dans the 12th conference. Morristown, NJ, USA : Association for Computational Linguistics, 1988. http://dx.doi.org/10.3115/991635.991685.

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Rapports d'organisations sur le sujet "Theory of Discourse Ethics"

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

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

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Piloto Rodríguez, JA, OR González Martín, H. Saladrigas Medina et Y. León del Río. The USSR discourse : an analysis based on the complexity theory. Revista Latina de Comunicación Social, octobre 2015. http://dx.doi.org/10.4185/rlcs-2015-1064en.

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Carlson, Lynn, Daniel Marcu et Mary E. Okurowski. Building a Discourse-Tagged Corpus in the Framework of Rhetorical Structure Theory. Fort Belvoir, VA : Defense Technical Information Center, janvier 2001. http://dx.doi.org/10.21236/ada460581.

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Fernández-Beltrán, F., D. García-Marzá, R. Sanahuja Sanahuja, S. Barberá Forcadell et A. Andrés Martínez. Managing communication to for the promotion of Responsible Research and Innovation : a proposal of protocol proposal from discourse from the ethics. Revista Latina de Comunicación Social, septembre 2017. http://dx.doi.org/10.4185/rlcs-2017-1207en.

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Ivanyshyn, Petro. BASIC CONCEPTS OF YEVHEN MALANIUK’S NATIONAL-PHILOSOPHICAL INTERPRETATION : ESEISTIC DISCOURSE. Ivan Franko National University of Lviv, février 2021. http://dx.doi.org/10.30970/vjo.2021.49.11070.

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The purpose of the research is to outline the structure of the main methodological ideas within the frames of interpretive thinking in the essay of the famous Vistnyk’s writer, critic and essayist Yevhen Malaniuk. Considering the purpose and tasks of the studio, an interdisciplinary methodological base, related to the author’s “national approach”, has been worked out. The epistemological potential of national philosophy as a philosophy of national existence, national science as a theory of nation, hermeneutics as a theory and practice of interpretation and post-colonialism as interpretation of cultural phenomena from the standpoint of anti- and post-imperial consciousness are used in the work. The scientific novelty is that on the basis of the previous hermeneutic generalization and definition of national-existential methodology, a propaedeutic outlining of the structure of national-philosophical concepts within the frames of the essayistic interpretation of reality in Ye. Malaniuk is proposed. In the methodological sense, the writer’s essayism is structured by such concepts as nation-centrism, idealism, voluntarism, heroism, and can be considered as one of the variants (close by the experiences of D. Dontsov, Yu. Lypa, M. Mukhyn, etc.) of the Vistnyk’s national-philosophical (national-existential, nationalistic or nation-centric) hermeneutics, that is, the way of understanding, which the author by himself outlined as a “national approach”. The support of Ye. Malaniuk as a culture-philosopher and exegete on the eternal nation-centric values and criteria in his essayistic studies makes his reflections not only historically interesting, but also theoretically productive, classically important for the development of modern Ukrainian hermeneutics and humanities in general.

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

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

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