Care Ethics and Politcal Theory
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Political Ethics About the Phenomenon of Politics in Its Interaction with Morality
SHS Web of Conferences 55, 05002 (2018) https://doi.org/10.1051/shsconf/20185505002 ICPSE 2018 Political ethics about the phenomenon of politics in its interaction with morality Marina Shirokova1,* 1Altai State University, 656049, 61a Lenina ave., Barnaul, Russia. Abstract. The article considers the reasons for the formation of political ethics as a science and a discipline. Its appearance was caused by the crisis of the state domestic and foreign policies in the 1960s and 1970s, the collapse of value orientations in the public consciousness, as well as the loss of the authority of politics in the eyes of society. All this led to a steadily high interest in ethical issues and criticism of politics from a moral standpoint. The author traces the evolution of the interpretation of the concept of politics from antiquity to our days. Like all human activities, politics needs values and the axiological system. But in the modern world, the dehumanization of politics is taking place. Thus, the issue of restoring ties between politics and morality is largely a matter of continuing existence and prospects for human development. 1 Introduction Political ethics was introduced as a discipline some time ago into the structure of higher education in Political Science. Its appearance is due to the processes of differentiation of modern political science, as well as the pressing demands of life. The concept of political ethics as an area of political knowledge was first developed in Germany at the beginning of the 20th century by representatives of sociological and anthropological approaches to politics. In the works of M. -
Moral Repair: Reconstructing Moral Relations After Wrongdoing Margaret Urban Walker Frontmatter More Information
Cambridge University Press 978-0-521-81088-3 - Moral Repair: Reconstructing Moral Relations after Wrongdoing Margaret Urban Walker Frontmatter More information Moral Repair Reconstructing Moral Relations after Wrongdoing Moral Repair examines the ethics and moral psychology of responses to wrongdoing. Explaining the emotional bonds and normative expectations that keep human beings responsive to moral standards and responsible to each other, Margaret Urban Walker uses realistic examples of both personal betrayal and political violence to analyze how moral bonds are damaged by serious wrongs and what must be done to repair the damage. Focusing on victims of wrong, their right to validation, and their sense of justice, Walker presents a unified and detailed philosophical account of hope, trust, resentment, for- giveness, and making amends – the emotions and practices that sus- tain moral relations. Moral Repair joins a multidisciplinary literature concerned with transitional and restorative justice, reparations, and restoring individual dignity and mutual trust in the wake of serious wrongs. Margaret Urban Walker is Professor of Philosophy and Lincoln Professor of Ethics at Arizona State University. She is the author of Moral Understandings: A Feminist Study in Ethics and Moral Contexts; editor of Mother Time: Women, Aging and Ethics; and co-editor of Moral Psychology: Feminist Ethics and Social Theory with Peggy DesAutels. She has published numerous articles in journals such as Ethics, Journal of Human Rights, Metaphilosophy, and Hypatia. -
2020 Ipm 18 / Yl 2018
INSIGHTSIAS MAINS TEST SERIES - 2020 IPM 18 / YL 2018: GS – 4: Synopsis SECTION-A 1. Differentiate between the following: a. Probity and integrity Integrity is defined as the moral uprightness and firm adherence to the morals and values we subscribe for. Probity is an indication of incorruptibility and ethical behavior that involves honesty, propriety, integrity and decency underpinned by higher standards of professionalism. Both terms are not only used together but are even interchanged. But the use of the two words will entirely change the meaning of what is being said. Integrity is the voluntary adherence to morals and ethical values, it means the rock soild capacity to not give up our standards at any cost. Hence it is voluntary. Probity is not voluntary, it is enforced. There exists a mechanism which ensures probity and ethical behavior under such condition is called probity. Integrity is related to personal sphere of the life whereas probity is about professional sphere of life. Eg. An honest civil servant might practice probity in public life but might not be so in personal life. Like engaging in adultery Integrity is perceived by ourselves whereas probity is perceived by others. Probity is monitored, integrity is self-assessed and mostly not assessed at all. Integrity is realized in public services by recruiting right people eg. Integrity tests, whereas probity needs enforceable mechanisms like: Code of ethics, Code of conduct, Annual Review, Social audit, etc., No code is of utility if the heart is impure, it is hard to achieve probity in a person without integrity. Hence, probity has limited capacity to be realized in comparison with integrity. -
Augustine and the Art of Ruling in the Carolingian Imperial Period
Augustine and the Art of Ruling in the Carolingian Imperial Period This volume is an investigation of how Augustine was received in the Carolingian period, and the elements of his thought which had an impact on Carolingian ideas of ‘state’, rulership and ethics. It focuses on Alcuin of York and Hincmar of Rheims, authors and political advisers to Charlemagne and to Charles the Bald, respectively. It examines how they used Augustinian political thought and ethics, as manifested in the De civitate Dei, to give more weight to their advice. A comparative approach sheds light on the differences between Charlemagne’s reign and that of his grandson. It scrutinizes Alcuin’s and Hincmar’s discussions of empire, rulership and the moral conduct of political agents during which both drew on the De civitate Dei, although each came away with a different understanding. By means of a philological–historical approach, the book offers a deeper reading and treats the Latin texts as political discourses defined by content and language. Sophia Moesch is currently an SNSF-funded postdoctoral fellow at the University of Oxford, working on a project entitled ‘Developing Principles of Good Govern- ance: Latin and Greek Political Advice during the Carolingian and Macedonian Reforms’. She completed her PhD in History at King’s College London. Augustine and the Art of Ruling in the Carolingian Imperial Period Political Discourse in Alcuin of York and Hincmar of Rheims Sophia Moesch First published 2020 by Routledge 2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN and by Routledge 52 Vanderbilt Avenue, New York, NY 10017 Routledge is an imprint of the Taylor & Francis Group, an informa business Published with the support of the Swiss National Science Foundation. -
Climate Change, Consequentialism, and the Road Ahead
Chicago Journal of International Law Volume 13 Number 2 Article 8 1-1-2013 Climate Change, Consequentialism, and the Road Ahead Dale Jamieson Follow this and additional works at: https://chicagounbound.uchicago.edu/cjil Recommended Citation Jamieson, Dale (2013) "Climate Change, Consequentialism, and the Road Ahead," Chicago Journal of International Law: Vol. 13: No. 2, Article 8. Available at: https://chicagounbound.uchicago.edu/cjil/vol13/iss2/8 This Article is brought to you for free and open access by Chicago Unbound. It has been accepted for inclusion in Chicago Journal of International Law by an authorized editor of Chicago Unbound. For more information, please contact [email protected]. Climate Change, Consequentialism, and the Road Ahead Dale Jamieson* Abstract In this paperI tell the stoy of the evolution of the climate change regime, locating its origins in "the dream of Rio," which supposed that the nations of the world would join in addressing the interlocking crises of environment and development. I describe the failure at Copenhagen and then go on to discuss the "reboot" of the climate negoiations advocated by Eric A. Posner and David Weisbach. I bring out some ambiguides in their notion of InternationalPareianism, which is supposed to effectively limit the influence of moral ideals in internationalaffairs, and pose a dilemma. I go on to discuss the foundations of their views regarding climate justice, arguing that the most reasonable understandings of their favored theoretical views would not lead to some of their conclusions. Finaly, I return to the climate regime, and make some observations about the road ahead, concluding thatfor theforeseeable future the most important climate change action will be within countries rather than among them. -
Espinalt's Concept of Human WILL and Character and Its
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Revistes Catalanes amb Accés Obert 6 espinaLt’s coNcePt oF humaN Will aNd chaRacteR aNd Its coNsequeNces FoR 1 moRaL educatIoN Carme Giménez-Camins & Josep Gallifa abstract: This article deals with the human will and the individual character and their relevance in the moral sphere. After introducing the conative domain, it argues for the need to have a psychological and educational model of human character. The paper presents Espinalt’s (1920-1993) concepts of will and character and their consequences for education. After having explored human will and understanding the causes for the relative lack of consideration of will by modern psychology, a definition of character is presented as a result of exercising human will. Three different dimensions of character are considered: One more connected with instincts, another with culture, and the most distinctive of individual self-engraving. The third dimension leads to different considerations of education that are briefly explained. The Espinaltian vision is contrasted with other contemporary visions of human will and character. The social and historical forces with an influence on the education of the character are also considered. Finally the paper argues for the centrality of these approaches for a moral education which is based on Aristotelian views. Keywords: Espinalt, Human Will, Moral education, Aristotle, character 1 This paper was received on January 31, 2011 and was approved on March 27, 2011 122 RamoN LLuLL JouRNaL oF aPPLIed ethIcs 2011. Issue 2 INtRoductIoN the neoclassical model of the human psyche Traditionally the human psyche has been divided into three components: Cognition, affect and conation (Hilgard, 1980; Tallon, 1997). -
The Pennsylvania State University the Graduate School College of The
The Pennsylvania State University The Graduate School College of the Liberal Arts EXISTENTIALIST ROOTS OF FEMINIST ETHICS A Dissertation in Philosophy by Deniz Durmus Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy August 2015 The dissertation of Deniz Durmus was reviewed and approved* by the following: Shannon Sullivan Professor of Philosophy Women's Studies, and African American Studies, Department Head, Dissertation Advisor, Co-Chair Committee Sarah Clark Miller Associate Professor of Philosophy, Associate Director of Rock Ethics Institute, Co-Chair Committee John Christman Professor of Philosophy, Women’s Studies Robert Bernasconi Edwin Erle Sparks Professor of Philosophy, African American Studies Christine Clark Evans Professor of French and Francophone Studies, Women’s Studies Amy Allen Liberal Arts Professor of Philosophy, Head of Philosophy Department *Signatures are on file in the Graduate School. ii ABSTRACT My dissertation “Existentialist Roots of Feminist Ethics” is an account of existentialist feminist ethics written from the perspective of ambiguous nature of interconnectedness of human freedoms. It explores existentialist tenets in feminist ethics and care ethics and reclaims existentialism as a resourceful theory in addressing global ethical issues. My dissertation moves beyond the once prevalent paradigm that feminist ethics should be devoid of any traditional ethical theories and it shows that an existential phenomenological ethics can complement feminist ethics in a productive way. The first chapter, introduces and discusses an existentialist notion of freedom based on Simone de Beauvoir and Jean Paul Sartre’s writings. In order to establish that human beings are metaphysically free, I explain notions of in-itself, for-itself, transcendence, immanence, facticity, and bad faith which are the basic notions of an existentialist notion of freedom. -
Rethinking Feminist Ethics
RETHINKING FEMINIST ETHICS The question of whether there can be distinctively female ethics is one of the most important and controversial debates in current gender studies, philosophy and psychology. Rethinking Feminist Ethics: Care, Trust and Empathy marks a bold intervention in these debates by bridging the ground between women theorists disenchanted with aspects of traditional ‘male’ ethics and traditional theorists who insist upon the need for some ethical principles. Daryl Koehn provides one of the first critical overviews of a wide range of alternative female/ feminist/feminine ethics defended by influential theorists such as Carol Gilligan, Annette Baier, Nel Noddings and Diana Meyers. She shows why these ethics in their current form are not defensible and proposes a radically new alternative. In the first section, Koehn identifies the major tenets of ethics of care, trust and empathy. She provides a lucid, searching analysis of why female ethics emphasize a relational, rather than individualistic, self and why they favor a more empathic, less rule-based, approach to human interactions. At the heart of the debate over alternative ethics is the question of whether female ethics of care, trust and empathy constitute a realistic, practical alternative to the rule- based ethics of Immanuel Kant, John Stuart Mill and John Rawls. Koehn concludes that they do not. Female ethics are plagued by many of the same problems they impute to ‘male’ ethics, including a failure to respect other individuals. In particular, female ethics favor the perspective of the caregiver, trustor and empathizer over the viewpoint of those who are on the receiving end of care, trust and empathy. -
Aristotle, Kant, JS Mill and Rawls Raphael Cohen-Almagor
1 On the Philosophical Foundations of Medical Ethics: Aristotle, Kant, JS Mill and Rawls Raphael Cohen-Almagor Ethics, Medicine and Public Health (Available online 22 November 2017). Abstract This article aims to trace back some of the theoretical foundations of medical ethics that stem from the philosophies of Aristotle, Immanuel Kant, John Stuart Mill and John Rawls. The four philosophers had in mind rational and autonomous human beings who are able to decide their destiny, who pave for themselves the path for their own happiness. It is argued that their philosophies have influenced the field of medical ethics as they crafted some very important principles of the field. I discuss the concept of autonomy according to Kant and JS Mill, Kant’s concepts of dignity, benevolence and beneficence, Mill’s Harm Principle (nonmaleficence), the concept of justice according to Aristotle, Mill and Rawls, and Aristotle’s concept of responsibility. Key words: Aristotle, Immanuel Kant, John Stuart Mill, autonomy, beneficence, benevolence, dignity, justice, nonmaleficence, responsibility, John Rawls Introduction What are the philosophical foundations of medical ethics? The term ethics is derived from Greek. ἦθος: Noun meaning 'character' or 'disposition'. It is used in Aristotle to denote those aspects of one's character that, through appropriate moral training, develop into virtues. ἦθος is related to the adjective ἠθικός denoting someone or something that relates to disposition, e.g., a philosophical study on character.[1] 2 Ethics is concerned with what is good for individuals and society. It involves developing, systematizing, defending, and recommending concepts of right and wrong behaviour. The Hippocratic Oath (c. -
Moral Implications of Darwinian Evolution for Human Reference
Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2006 Moral Implications of Darwinian Evolution for Human Reference Based in Christian Ethics: a Critical Analysis and Response to the "Moral Individualism" of James Rachels Stephen Bauer Andrews University Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Christianity Commons, Ethics in Religion Commons, Evolution Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Bauer, Stephen, "Moral Implications of Darwinian Evolution for Human Reference Based in Christian Ethics: a Critical Analysis and Response to the "Moral Individualism" of James Rachels" (2006). Dissertations. 16. https://digitalcommons.andrews.edu/dissertations/16 This Dissertation is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. Thank you for your interest in the Andrews University Digital Library of Dissertations and Theses. Please honor the copyright of this document by not duplicating or distributing additional copies in any form without the author’s express written permission. Thanks for your cooperation. Andrews University Seventh-day Adventist Theological Seminary MORAL IMPLICATIONS OF DARWINIAN EVOLUTION FOR HUMAN PREFERENCE BASED IN CHRISTIAN ETHICS: A CRITICAL ANALYSIS AND RESPONSE TO THE “MORAL INDIVIDUALISM” OF JAMES RACHELS A Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy by Stephen Bauer November 2006 Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. UMI Number: 3248152 Copyright 2006 by Bauer, Stephen All rights reserved. -
Universalist Ethics in Extraterrestrial Encounter Seth D
Universalist Ethics in Extraterrestrial Encounter Seth D. Baum, http://sethbaum.com Department of Geography & Rock Ethics Institute, Pennsylvania State University Published in: Acta Astronautica, 2010, 66(3-4): 617-623 Abstract If humanity encounters an extraterrestrial civilization, or if two extraterrestrial civilizations encounter each other, then the outcome may depend not only on the civilizations’ relative strength to destroy each other but also on what ethics are held by one or both civilizations. This paper explores outcomes of encounter scenarios in which one or both civilizations hold a universalist ethical framework. Several outcomes are possible in such scenarios, ranging from one civilization destroying the other to both civilizations racing to be the first to commit suicide. Thus, attention to the ethics of both humanity and extraterrestrials is warranted in human planning for such an encounter. Additionally, the possibility of such an encounter raises profound questions for contemporary human ethics, even if such an encounter never occurs. Keywords: extraterrestrials, ethics, universalism 1. Introduction To date, humanity has never encountered extraterrestrial life, let alone an extraterrestrial civilization. However, we can also not rule out the possibility that such an encounter will occur. Indeed, insights from the Drake equation (see e.g. [1]) suggest that such an encounter may be likely. As human exploration of space progresses, such an encounter may become increasingly likely. Thus analysis of what would happen in the event of an extraterrestrial encounter is of considerable significance. This analysis is particularly important for the astronautics community to consider given that it is on the leading edge of space exploration. -
Politics of Care
THE POLITICS OF CARE' Laura T. Kessler INTRODUCTION Can family caregiving be a form of political resistance or expression? It can, especially when done by people ordinarily denied the privilege of family privacy by the state. Feminist and queer theorists within law have, for the most part, over- looked this aspect of caregiving, regarding unpaid family labor as a source of gender-based oppression or as an undervalued public commodity. Conse- quently, prominent feminist and queer legal theorists have set their sights on wage work1 or sexual liberation2 as more promising sources of emancipation for women. Although other legal feminists continue to focus on the problem of devalued family labor, these theorists tend to justify increased support for care work primarily on the benefits it confers on children and society, on liberal theories of societal obligation, on ending gender oppression, or on simple hu- man needs.3 This article examines a less well-explored conception of family caregiving within the feminist and queer legal theory literature, revealing the way that family caregiving can be a liberating practice for caregivers qua caregivers. Specifically, care work can constitute an affirmative political practice of resis- tance to a host of discriminatory institutions and ideologies, including the fam- ily, workplace, and state, as well as patriarchy, racism, and homophobia. I label such political work "transgressive caregiving" and locate it most centrally- * Professor of Law, University of Utah; email: [email protected]. Many thanks to Mar- tha Fineman and Victoria Nourse for inviting me to share this work as part of this celebration t of the 2 5 h Anniversary of the Feminism and Legal Theory Project and to Mary Ann Call for research assistance.