DOCSLIB.ORG

Foucault's Ethic of Power: Subjects, Politics and the Critical Attitude

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Foucault's Ethic of Power: Subjects, Politics and the Critical Attitude Foucault’s Ethic of Power Subjects, politics and the critical attitude by Frances Bridget Eleanor Healy, B.A. (Hons) Submitted in fulfilment of the requirements for the Degree of Doctor of Philosophy University of Tasmania November, 2013 This thesis contains no material which has been accepted for a degree or diploma by the University or any other institution, except by way of background information and duly acknowledged in the thesis, and to the best of my knowledge and belief, no material previously published or written by another person except where due acknowledgement is made in the text of the thesis. Frances Bridget Eleanor Healy November 2013 This thesis may be made available for loan and limited copying in accordance with the Copyright Act 1968. Frances Bridget Eleanor Healy November 2013 iii Abstract Michel Foucault’s later work contains the foundations of an ‘ethic of power.’ This ethic, I suggest, provides an alternative approach to the question of what it means to ‘resist’ power. ‘Relations of power’ for Foucault describes an inalienable feature of social interaction. This account continues to cause debate among scholars with diverging views about its critical and political implications. In addressing these concerns I make the point that many of Foucault’s critics assume certain interpretations of terms such as ‘power’ and ‘freedom’ that locate these criticisms in the very traditions Foucault was attempting to overcome. Consequently, their evaluation of Foucault’s critical and political contributions are made from within these same traditions. Re-reading these concepts in light of his later work on ‘government’ and on ancient ethics requires a renewed approach to understanding a Foucaultian concept of politics. In turn, this requires a re-thinking of the relationship of ethics to politics and the nature of the political field itself. In disassociating political power from the state, Foucault disrupts the usual alignment between the public and political spheres. By arguing that power relations extend throughout society, Foucault posits the political field as co-extensive with networks of power relations. The subject thus emerges as a constitutive element of the political field. In this way, Foucault posits aesthetic practices of self-stylisation firmly in the domain of politics. In this way, the constitution of the subject takes its place as an integral part of Foucault’s idea of politics. In light of these points, I argue that in understanding what Foucault means by ‘resistance’ we should look to his account of the ‘critical attitude’—the right to qualified refusal of forms of government. This is not to say that resistance to power is limited to this refusal, but that the latter founds resistance to power. As such, an ethic of power would not describe how to exercise power, nor would it determine some exercises of power as ‘good’ and others as ‘bad.’ Rather, it would be an ethic that governs how we constitute ourselves as ethical subjects, in relation to ourselves and in relation to others, following the recognition that we are each subjects of, and subject to, power. Acknowledgements A small amount of material in Chapters Two and Three emerged from the research contained in my honours thesis Caring for the Other as an Extension of the Self, submitted to the University of Tasmania in August 2007. This material has been substantially revised. First, my sincere thanks to my supervisors: to Dr Lucy Tatman and Professor Jeff Malpas, for reading and commenting on initial drafts. To Dr Ingo Farin I owe special thanks: not only for his close readings, comments, and suggestions, but for his continual enthusiasm, encouragement and forbearance. I would also like to thank my two anonymous examiners for their useful comments and suggestions. Thanks, too, to the academic and administrative staff and post-graduate students – especially Justin Shimeld, James Stewart, Leesa Wisby, Ani Sonam – in the School of Philosophy, University of Tasmania, for their ongoing support and community. A very special thanks to my good friend Brendan Churchill, not only for his support and collegiality throughout the process of writing his own thesis, but for his acceptance, frankness, and good humour. I am also indebted to my colleagues at the Australian Government Department of Health and Ageing – especially Leo Kennedy, Penny Lucas, Phillippa Rodgers, Ingrid Penberthy, and James Benson – whose encouragement, flexibility and support made the final stages of this project possible. Finally, my thanks and gratitude to my family – especially my father and brother Paul and Thomas Healy, Joanna Healy, Bernadette Healy, Chris, Amy and Jacob Erlandsen – and friends – Rahni Allan, Mary Cunningham, Ashley Bourne, Kumudu Stewart, Anna Grey, Pete Waller, Laura Hindmarsh, and Josh Forkert – who have all supported me in their own way. Their strength, continual encouragement, support, cooking, vegetables, chicken, cups of tea, phone calls, cards, belief and acceptance have made all the difference. Finally, to David, for these things, and for everything else. This work is dedicated to the memory of my mother, Cathleen Anne Healy. v Table of Contents Abstract ......................................................................................................................... iv Acknowledgements ........................................................................................................ v Table of Contents .......................................................................................................... vi Introduction .................................................................................................................... 1 Chapter One: Critical perspectives .............................................................................. 11 Introduction .......................................................................................................... 11 Forms of power: normative foundations .............................................................. 14 Resisting bodies ................................................................................................... 19 The politics of a ‘self-centred’ ethics ................................................................... 28 Conclusion ........................................................................................................... 33 Chapter Two: Resisting ‘power’—foundations of an ethic ......................................... 36 Introduction .......................................................................................................... 36 Theoretical Frameworks .......................................................................................... 38 Archaeology, genealogy, ethics ........................................................................... 38 Critical Attitudes: the politics of truth ................................................................. 47 Power: ethical foundations ....................................................................................... 53 Beyond the juridico-discursive model ................................................................. 53 The analytics of governmentality ......................................................................... 57 Questions of power: is ‘resistance’ possible? ...................................................... 61 Questions of power: what is freedom? ................................................................. 70 Freedom and liberalism: technologies of government ......................................... 73 Relations of freedom ............................................................................................ 78 Conclusion ........................................................................................................... 83 Chapter Three: Subjects of power and ethics .............................................................. 86 Introduction .......................................................................................................... 86 Powerful Subjects .................................................................................................... 87 Foucault’s subject ................................................................................................ 87 Political subjects: what is ‘man’? ........................................................................ 91 Powerful body-subjects ........................................................................................ 96 Body-subjects: docility and recalcitrance .......................................................... 100 Ethical subjects ...................................................................................................... 107 The constitution of the self as an ethical subject: rapport à soi ........................ 108 The fold of subjectivation: relations with others in the relation to self ............. 116 vi Conclusion ......................................................................................................... 119 Chapter Four: Ethical frameworks ............................................................................. 121 Introduction ........................................................................................................ 121 The politics of Foucault’s ethics ........................................................................ 125 Into the fold: alterity and difference .................................................................. 132 The problem of universality ..............................................................................
Load more

Recommended publications
  • Ethical Decision Making in Nursing and Health Care the Symphonological Approach James H
    4EDITION Ethical Decision Making in Nursing and Health Care The Symphonological Approach James H. Husted is an independent scholar. He is a member of the American Philosophical Association and the North American Spinoza Society.He has been a member of the high IQ societies, Mensa and Intertel. He was the philosophy expert for Dial-An-M for Mensa, as well as the philosophy editor of Integra, the journal of Intertel. He guest lectures on bioethics at Duquesne University in the BSN, MSN, and PhD programs. He writes and presents workshops in the area of bioethics. Gladys L. Husted, RN, MSN, PhD, CNE, is a professor emeritus of nursing at Duquesne University,Pittsburgh, Pennsylvania. She received a master’s in nurs- ing education from the University of Pittsburgh, where she also completed her PhD in curriculum and supervision. She was awarded the title of School of Nurs- ing Distinguished Professor in 1998. She has retired from full-time employment at Duquesne University but continues to teach part-time in the MSN and PhD programs. Her main area of expertise is in bioethics, where she writes, presents workshops, consults, and does research. Her other areas of expertise are in cur- riculum design, instructional strategies, and theory development. Dr. Husted’s Web site can be accessed at www.nursing.duq.edu/faculty/husted/index.html. 4EDITION Ethical Decision Making in Nursing and Health Care The Symphonological Approach James H. Husted ■ Gladys L. Husted Copyright © 2008 Springer Publishing Company, LLC All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of Springer Publishing Company, LLC.
    [Show full text]
  • Relationship Boundaries and Ethical Possibilities. (2015) Directed by Dr
    MARTIN, TROY A., Ph.D. Unsettling Professional Code: Relationship Boundaries and Ethical Possibilities. (2015) Directed by Dr. Kathy Hytten. 242 pp. My dissertation addresses ethics in social professions through a conceptual and empirical study of how professional boundaries and codes organize relationship. Central research questions include: “How might one’s sense of responsibility to another person shrink under professional codes, procedures or good boundaries? Does professionalism lower the stakes of professional relationship by restricting involvement and avoiding risk?” After developing an interdisciplinary, theoretical account of professionalism and normative ethics, I bring care ethics and postmodern critique together to challenge the foundations of professional ethics. While providing important protections, professional norms and codes of ethics narrow the scope of what is “ethical” and limit ethical possibility. Emphases on “do no harm” and risk-aversion lower the stakes of professional relationship. My queer reading of ethics code discloses how professional ethics are treated as stable knowledge. I argue that professionalism ascribes the condition of being ethical rather than promoting active social processes and pragmatic ways of doing ethics. My qualitative study of professional teachers and social workers who became “parents” to youth they met in professional contexts grounds my theoretical and philosophical inquiry in experiential narrative. I describe an ethical periphery where practitioners make “positive boundary crossings” and suggest that professional ethics is a matter of deliberated action rather than identity. Mutual relations and “elastic boundaries” invite more creative and pragmatic problem solving and make ethical discourse more relevant and meaningful in everyday professional practice. UNSETTLING PROFESSIONAL CODE: RELATIONSHIP BOUNDARIES AND ETHICAL POSSIBILITIES by Troy A.
    [Show full text]
  • Download Article (PDF)
    Advances in Social Science, Education and Humanities Research (ASSEHR), volume 107 2017 International Conference on Economic Development and Education Management (ICEDEM 2017) Ethical Critique of Female Characters in Pierre, Or the Ambiguities Qingjuan Nie Foreign Languages School Qingdao Agricultural University Qingdao, China [email protected] Abstract—Female ethics is one of the key ideas that Melville attempted to convey in his novel Pierre, O, the Ambiguities. In this II. ARROGANT MOTHER---MARY study, ethical literary criticism is adopted to study the female Newton Arvin argues that the romantic relationship characters in the novel. It is concluded that overbearing mother between Pierre and his mother has changed the daily Mary carries out wrong education ethics which triggers incest communication into doubtful sexual relation [2]. As a matter of between mother and son. Meanwhile, her deep-rooted traditional fact, readers can easily find the similarities between Pierre’s hierarchy ethics refrains the development of Pierre’s rational mother and Melville’s mother if they can read carefully. In ethical conscious and prohibits the construction of right ethics. Seductive and evil Isabel holds ethics of benefiting oneself at the Pierre, Mary had a noble origin, with inherent vanity, nobility expense of others’ interests, which directly contributes to the and beauty. However, her husband died early, so the solitary change of ethical context, ethical identity of related characters in Mary dumped all her love onto the only son Pierre. At the same the novel, subsequently lead to ethical tragedy. Pure and noble- time, Pierre also tried to seek all parental love he needed from minded Lucy undergoes the growth in love and marriage ethics his mother.
    [Show full text]
  • The Relationships in Novels from the Perspective of Literary Ethics—Taking the Film Lolita As an Example
    ISSN 1799-2591 Theory and Practice in Language Studies, Vol. 9, No. 9, pp. 1140-1145, September 2019 DOI: http://dx.doi.org/10.17507/tpls.0909.10 The Relationships in Novels from the Perspective of Literary Ethics—Taking the Film Lolita as an Example Zhaodong Zeng School of Foreign Languages, Shanxi Normal University, Linfen, 041000, China Abstract—Vladimir Vladimirovich Nabokov is an outstanding and productive Russian-Amercian writer. As the epitome work of the writer, Lolita must be the most controversial novel without doubt. This novel has been adapted into two versions of films: 1962 version and 1997 version. This paper will analyze the 1997 version of Lolita directed by Adrian Lyne. Most critics have mainly conducted the analysis of the film form the perspective of ethnics, postmodernism, narrative strategy, time as well as the image of death. However, there are few, if any, researches done from the perspective of literary ethics to dig into the relationships in the film. With the integration of ethics methods and literary research methods, literary ethics serves as a major new criticism approach and is mainly employed to conduct the analysis of literature. With the ethical factors unveiled in Lolita, this paper seeks to analyze three relationships: human beings and society, human beings and self, ethics and truth. The paper interprets the film Lolita from the perspective of literary ethics, explores the relationships in the film, exploits Vladimir Vladimirovich Nabokov’ s pursuit of truth, kindness and beauty, and also hopes to provide a new direction for later research on the film Lolita. Index Terms—Lolita, literary ethics, human-society, human-self, ethics-truth I.
    [Show full text]
  • Hegel on Marriage: the Importance of the Wedding Ceremony
    Georgia State University ScholarWorks @ Georgia State University Philosophy Theses Department of Philosophy 12-16-2015 Hegel on Marriage: The Importance of the Wedding Ceremony Joshua T. Bisig Georgia State University Follow this and additional works at: https://scholarworks.gsu.edu/philosophy_theses Recommended Citation Bisig, Joshua T., "Hegel on Marriage: The Importance of the Wedding Ceremony." Thesis, Georgia State University, 2015. https://scholarworks.gsu.edu/philosophy_theses/178 This Thesis is brought to you for free and open access by the Department of Philosophy at ScholarWorks @ Georgia State University. It has been accepted for inclusion in Philosophy Theses by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. HEGEL ON MARRIAGE: THE IMPORTANCE OF THE WEDDING CEREMONY By JOSH BISIG Under the direction of Sebastian Rand, PhD ABSTRACT In the Philosophy of Right , Hegel insists that a marriage is only established after a wedding ceremony has taken place but he provides no satisfactory justification for thinking this. In this paper, I attempt to provide some justifications for him. I advocate an interpretation of Hegel that (1) understands the declaration of consent uttered in the wedding ceremony to be a performative act whose force is what transforms a relationship into a marriage and that (2) understands Hegel’s general concept of personality to inform his requirement that the agreement to marry be declared publicly. INDEX WORDS: Hegel, Kant, Marriage,
    [Show full text]
  • Ethics, Politics and the Transformative Possibilities of the Self in Arendt and Foucault
    Ethics, politics and the transformative possibilities of the self in Arendt and Foucault Lenka Ucnik A thesis in fulfilment of the requirements for the degree of Doctor of Philosophy School of Humanities and Languages Faculty of Arts and Social Sciences 24th March 2017 THE UNIVERSITY OF NEW SOUTH WALES Thesis/Dissertation Sheet Surname or Family name: Ucnik First name: Lenka Other name/s: Abbreviation for degree as given in the University calendar: HUML9050 School: School of Humanities and Faculty: Arts and Social Sciences Languages Title: Ethics, politics and the transformative possibilities of the self in Arendt and Foucault The publication of Georgio Agamben’s Homo Sacer initiated a wave of interest in Hannah Arendt and Michel Foucault as bio-political thinkers. The intellectual connection of these two figures is however broader than their bio-political considerations. Arendt and Foucault both offer detailed accounts of an ethico-political self. By comparing their respective attempts to develop a dynamic account of ethics and politics through processes of self-critique this thesis hopes to contribute to the further appreciation of the depth of their shared concerns. In this thesis, I explore Arendt’s work on the life of the mind and Foucault’s description of the care of the self. Both Arendt’s and Foucault’s later work explores the meaning of living ethically and politically. By examining the relationship between self, ethics and politics, I suggest there are two general points of convergence in Arendt and Foucault regarding the ethico-political self: (1) a shared suspicion of universal ethical or political systems, (2) the attempt to undermine prescriptive moral and political models by fostering a dynamic and critical self-relationship.
    [Show full text]
  • What Friendship Tells Us About Morality: a Confucian Ethics of Personal Relationships
    WHAT FRIENDSHIP TELLS US ABOUT MORALITY: A CONFUCIAN ETHICS OF PERSONAL RELATIONSHIPS A THESIS SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI'I AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN PHILOSOPHY DECEMBER 2012 By Andrew Lambert Dissertation Committee: Roger Ames, Chairperson Arindam Chakrabarti Ron Bontekoe Vrinda Dalmiya David McCraw David Cooper Abstract Drawing on classical Confucian thought, this work investigates how the features of friendship, broadly construed, give rise to a conception of ethical living. I first argue that the demands of modern moral theories, such as consequentialism, and of friendship are incongruent and that, since friendship is necessary for a worthwhile life, there is reason to develop a conception of ethical conduct starting from the features of friendship. I show how the basic features of ethical life, such as justification, obligation, practical reasons and norms delimiting acceptable and unacceptable action, can be derived from the practices of personal relationships. To do this, I consider an ethical tradition that has placed personal relationships at the heart of its normative thought. I argue that the classical Confucian tradition yields novel conceptions of justification, obligation and so forth; further, these are integral to the conducting of personal relationships. Based on the premise that any conception of ethical conduct takes some account of human practical activity to be fundamental and builds an ethics from this, I defend the view offered by developing a conception of practical activity in which personal relationships are fundamental. Here, the most important kind of action arises within a rolling series of episodic interactions with people who are or can be familiar to some degree.
    [Show full text]
  • Ethics and Social Ontology∗
    Analyse & Kritik 30/2008 ( c Lucius & Lucius, Stuttgart) p. 427–443 Gideon Calder Ethics and Social Ontology∗ “Philosophers such as Frege and Popper, and more recently Jürgen Haber- mas have said that we should think of reality as dividing up into three different worlds. My own view is that we should never have started coun- ting.” (Searle 1998, 144) “Ethics is about human beings—but it is about what they are like, not what they like.” (Eagleton 2004, 126–127) Abstract: Normative theory, in various idioms, has grown wary of questions of ontology— social and otherwise. Thus modern debates in ethics have tended to take place at some distance from (for example) debates in social theory. One arguable casualty of this has been due consideration of relational factors (between agents and the social structures they inhabit) in the interrogation of ethical values. Part 1 of this paper addresses some examples of this tendency, and some of the philosophical assumptions which might underlie it. Parts 2 and 3 discuss two issues of growing prominence—disability, and environmental concern—due attention to which, I argue, highlights strong reasons why severing ethics from social ontology is neither possible nor desirable. I conclude by recommending a qualified ethical naturalism as a promising candidate through which, non-reductively, to reunite these two areas of theoretical focus. 0. Introduction Much modern normative theory has tended to dismiss, quarantine or swerve around questions of ontology. This is for a number of reasons, some of them summed up neatly in this entry from the glossary of an excellent and unfashio- nable book by Scott Meikle, published six years after the inception of Analyse & Kritik: “Ontology The realm of being, or of what is or exists.
    [Show full text]
  • Freedom and the Tie That Binds: Marriage As an Ethical Institution
    Animus 6 (2001) www.swgc.mun.ca/animus Freedom And The Tie That Binds: Marriage As An Ethical Institution F. L. Jackson [email protected] I. Marriage And Modern Freedom The issue of the breakdown of the marriage bond in Western societies has become a routine object of social and moral concern, political and public debate.1 This is striking, given that in most non-western cultures still and in every society heretofore, marriage has been insisted upon as the required precondition for the mating of men and women as the act that initiates and sustains the family order considered the foundation of all tribal and civil life. As the bedrock of communal social order and wellspring of a whole complex of coincident cultural values, it has traditionally been not only legally required, regulated and protected, but regarded as divinely ordained and thus to be sacramentally consecrated. Contemporary statistics tell a different story; the question is seriously raised how the marriage tie can survive the optionalism that dominates modern attitudes or whether, after all, it is an outmoded institution whose time has run out. The rate of divorce soars beyond one out of every two; the serial polygamy of successive remarriage is not only accepted but prepared for in prenuptial agreements; the incidence of single parenthood, so-called, has increased by leaps and bounds. The legitimization of liaisons once thought beyond the moral pale -- 'open' marriage, single parenthood, homosexual coupling -- now test the boundaries of established legal and moral definition based in most cultures on the gold standard of once in a lifetime monogamy.
    [Show full text]
  • P129 Ethics for Environment and Development
    Centre for Development, Environment and Policy P129 Ethics for Environment and Development Prepared by Bindi Clements Section 2 of Unit 8 is adapted from the earlier module, C167 Managing Social and Environmental Responsibility, written by Nigel Poole. © SOAS | 3741 Ethics for Environment and Development Module Introduction ABOUT THIS MODULE It is difficult to deny the seriousness of the environmental and development issues that we are currently facing. But what is the root cause of these problems? Environmental and development philosophers believe that we need to take a long, hard look at our relationships with both other humans and with the non-human world and ask ourselves some searching questions. For example, can we reasonably extend the concern we show for other human beings to non-human nature? Do we have responsibilities to provide a clean, safe environment for as yet unborn and unknown future generations, or should we be more concerned with environmental justice for the existing current generation? At what point does our use and necessary interaction with nature become abuse? To what extent is it justified to allow environmental degradation in order to drive economic growth and to relieve poverty? And how can contemporary global problems – such as climate change and biodiversity loss – be tackled in a just and equitable manner? These questions are very far from merely academic. The way we view the world and the moral frameworks that we use to make decisions have very real impacts on other human communities and on the non-human world. This module aims to unpick and understand better the decisions that we take by looking at some of the work that has been done in the academic fields known as ‘development ethics’ and ‘environmental ethics’, and apply them to understanding key issues in areas such as sustainable development policy, environmental management and corporate ethics.
    [Show full text]
  • The Un-Stoic Spinoza: an Analysis of Spinoza, Aristotle, and Epicurus's
    The Un-Stoic Spinoza: An Analysis of Spinoza, Aristotle, and Epicurus’s Accounts of Pleasure by Brandon Smith A thesis submitted to the Faculty of Graduate and Postdoctoral Affairs in partial fulfillment of the requirements for the degree of Master of Arts in Philosophy Carleton University Ottawa, Ontario © 2018, Brandon Smith ii Abstract: The purpose of this thesis is to provide a contrast to the literature on early modern Dutch philosopher Benedictus de Spinoza’s notable agreements with Stoic eudaimonism in his ethical framework. I intend to emphasize what is meaningfully non-Stoic in Spinoza’s own eudaimonism, while nevertheless granting that there is undeniable conceptual common-ground between them. I seek to illustrate where Spinoza departs from Stoic eudaimonism by outlining his agreements with two philosophers who function as a conceptual contrast to the Stoics: Aristotle and Epicurus. This thesis, in turn, lays out Aristotle, Epicurus, and Spinoza’s respective views on the ontological and ethical (that is eudaimonistic) nature of pleasure. All three philosophers are committed to two fundamental claims that are strongly antithetical to the Stoic view of pleasure: (a) pleasure holds a necessary connection to the health of one’s state of being and (b) pleasure is by nature good. iii Acknowledgements A project such as this is in no way a solitary endeavour. It involves support from a wide range of people. Firstly, I must thank Prof. Annie Larivée and Prof. Melissa Frankel for their enthusiasm, commitment, patience, and endless encouragement in helping me conceptualize and produce an undeniably ambitious work. Your guidance has not only bettered this thesis, but also me as a scholar.
    [Show full text]
  • 42.Ethics and Community.Pdf
    Contents Introduction 1 PART 1: TEN FUNDAMENTAL THEMES Chapter 1. PRAXIS AND THE REIGN OF GOD 7 1.1. State of the Question 7 1.2. Praxis as Act and Relationship 8 1.3. Person: Face, Corporeality and "Neighbor" 9 1.4. Relationship as Agape 10 1.5. The "We" of the Face-to-Face: The Community 10 1.6. "Eucharistic" Community 11 1.7. Need, Satisfaction, Festival 12 1.8. The Reign of God as the Absolute Face-to-Face 13 1.9. The Reign Begins now in Community 14 1.10. The Reign as Beyond: Utopia 15 Conclusions 16 Chapter 2. EVIL AND DEATH 17 2.1. State of the Question 17 2.2. What Is Wickedness, Evil? 18 2.3. Idolatry, Fetishism 19 2.4. Individual or Abstract Malice 20 2.5. Social or Concrete Sin 21 2.6. Inherited Sin 21 2.7. The "Poor" 22 2.8. "Death" 23 2.9. Conscience and Responsibility 24 2.10. The "Prince of this World" 25 Conclusions 26 Chapter 3. PREVAILING SOCIAL MORALITY: THE "BABYLON PRINCIPLE" 27 3.1. State oft he Question 27 vi 3.2. Some Necessary Distinctions 28 3.3. "This World" 29 3.4. The "Flesh" 30 3.5. The "Babylon Principle" 30 3.6. The System of Moral Practices 3l 3.7. Morality of Praxis 32 3.8. "Moral" Conscience 33 3.9. The Poor "by Nature" 34 3.l0. The "Cross" as Effect of Repression by Sin 34 Conclusions 35 Chapter 4. GOODNESS AND LIFE 37 4.1. State of the Question 37 4.2.
    [Show full text]