Ethics and War in the 21St Century
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Thinking, Relating and Choosing: Resolving the Issue of Faith, Ethics and the Existential Responsibility of the Individual
Indo-Pacific Journal of Phenomenology, Volume 9, Edition 2 October 2009 Page 1 of 5 Personal Reflection Thinking, Relating and Choosing: Resolving the Issue of Faith, Ethics and the Existential Responsibility of the Individual by Neil Alan Soggie Abstract Which is worse: Doing evil or being evil? If we are free to define ourselves through our choices, as existentialism posits, then the latter is worse. This paper attempts to resolve the issue of the difference between religious (group) ethics and the ethics of a person of faith that embraces individuals with an existential understanding. In the existential view, the individual (whether the self or the other) is the primary concern, and so the issue of personal relational morality supersedes religious narratives, social morality and popular ethics (White, 2002). If we think and choose, there is the possibility that we may occasionally make a mistake and do evil. However, if we do not think about our choices, and if the conventions we hold happen to be flawed in some way, then we become defined by a continual cycle of mistakes. Existentialism teaches that we become who we are in the process of making choices; therefore the difference between doing evil and being evil can be found in the small but important flow of thinking, relating and choosing. I was visiting with friends recently, and their In fact, it has been my experience that many people observations and comments sparked angst within my who embrace existentialism (in one form or another) soul. For this reason, I am writing on this topic of the are people of faith (Evans, 1995; Tillich, 1990; Wong, ethical life, whatever that may mean, and in so far as 1989; Wong & Fry, 1998). -
War Rights and Military Virtues: a Philosophical Re-Appraisal of Just War Theory
The University of Notre Dame Australia ResearchOnline@ND Theses 2014 War rights and military virtues: A philosophical re-appraisal of Just War Theory Matthew T. Beard University of Notre Dame Australia Follow this and additional works at: https://researchonline.nd.edu.au/theses Part of the Philosophy Commons COMMONWEALTH OF AUSTRALIA Copyright Regulations 1969 WARNING The material in this communication may be subject to copyright under the Act. Any further copying or communication of this material by you may be the subject of copyright protection under the Act. Do not remove this notice. Publication Details Beard, M. T. (2014). War rights and military virtues: A philosophical re-appraisal of Just War Theory (Doctor of Philosophy (PhD)). University of Notre Dame Australia. https://researchonline.nd.edu.au/theses/96 This dissertation/thesis is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Theses by an authorized administrator of ResearchOnline@ND. For more information, please contact [email protected]. War Rights and Military Virtues A Philosophical Re-appraisal of Just War Theory Doctoral Thesis Prepared by Matthew T. Beard School of Philosophy and Theology University of Notre Dame, Australia Supervised by Christian Enemark and Hayden Ramsay Supported by The Morris Research Scholarship Declaration I, Matthew Thomas Beard, declare that this PhD thesis, entitled War Rights and Military Virtues: A Philosophical Re-appraisal of Just War Theory is no more than 100,000 words exclusive of title pages, table of contents, acknowledgements, list of figures, reference list, and footnotes. The thesis is my own original work, prepared for the specific and unique purposes of this academic degree and has not been submitted in whole or part for the awarding of any other academic degree at any institution. -
Virtue and Happiness: a Philosophical Inquiry
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Wits Institutional Repository on DSPACE VIRTUE AND HAPPINESS: A PHILOSOPHICAL INQUIRY Muhammad Assadallah Schuitema 320900 A Research Report submitted to the Faculty of Humanities, University of the Witwatersrand, Johannesburg, in partial fulfilment of the requirements for the degree of Master of Arts, Applied Ethics for Professionals University of the Witwatersrand, Johannesburg, 16th March 2015 1 Abstract The position that holds that virtue, as a good, is sufficient for happiness has had illustrious exponents in the past. We will refer to this position as the sufficiency thesis. In recent times however this position has fallen into disfavour. This is largely due to the strong intuition that certain goods other than virtue are necessary for happiness. We will refer to this as the problem of external goods. The point of this paper is to respond to the problem of external goods by articulating an understanding of virtue as involving the ability to occupy a “distanced perspective” within which the virtuous agent becomes detached from external goods insofar as he comes to view them as indifferent. My articulation of this understanding of virtue will be based upon what I take to be the core of the Stoic description of virtue. 2 Declaration I declare that this research report is my own unaided work. It is submitted for the degree of Master of Arts in the University of the Witwatersrand, Johannesburg. It has not been submitted before for any other degree or examination in any other university. -
Ciceronian Business Ethics Owen Goldin Marquette University, [email protected]
Marquette University e-Publications@Marquette Philosophy Faculty Research and Publications Philosophy, Department of 11-1-2006 Ciceronian Business Ethics Owen Goldin Marquette University, [email protected] Published version. Studies in the History of Ethics (November 2006). Publisher link. © 2006 HistoryofEthics.org. Used with permission. Studies in the History of Ethics Ciceronian Bu siness Ethics Owen Goldin (Mar quette University) The teaching and practice of business must resist ethical compartmentalization. One engaged in business ought not check moral principles at the door and say “business is business,” for this is to pretend that when one is engaged in business, one is no longer a human being, with the rational nature, emotional constitution, and social bonds that are at the root of our ethical nature. Ethical standards apply to business as they do all aspects of human life. Nonetheless, making money is the goal of business, and more often than not, one is trying to take money from another, at the least possible cost. Such action is necessarily self-centered, if not selfish, and requires acting in a way that we would not want to see people act in all of their dealings with others, especially in regard to family, friends, and others with whom they have special social bonds. Granting that business practices are not compartmentalized against all ethical considerations, the fact that business demands maximization of profit entails that special rules apply. Determining what these are, in what circumstances they are less demanding than the ethical principles of everyday life, and in what circumstances they are more demanding, is the domain of business ethics, as a special domain of ethical philosophy. -
When the Kingdom of God Became the Kingdom of Ends: Altruism’S Development Into a Normative Ideal
When the Kingdom of God Became the Kingdom of Ends: Altruism’s Development into a Normative Ideal A Senior Honor Thesis Presented in partial fulfillment of the requirements for graduation with distinction in Political Science in the College of Social and Behavioral Sciences by Benjamin T. Jones The Ohio State University December 10, 2006 Project Advisors: John M. Parrish, Department of Political Science (Loyola Marymount University) Michael A. Neblo, Department of Political Science (The Ohio State University) Table of Contents Abstract ii Acknowledgements iii Introduction 1 The Paradox at the Heart of Altruism 4 Defining Altruism and Normativity 6 What Are We Looking For? 11 Roadmap of What’s to Come 14 Part I Towards a Problem: The Ancient Debate over Public Life 17 Eudaimonia and Ancient Ethics 18 Plato and Aristotle 24 Epicurus and the Stoics 40 A Solution from an Unlikely Source 47 Augustine’s Reconciliation of the Two Cities 55 Conclusion 63 Part II Self-Love’s Fall from Grace: How Normative Altruism Developed out of the Augustinian Tradition 65 Entangled in Self-love: Augustine’s Normative Argument 67 Augustine Goes Secular 75 Kant’s Problematic Solution 83 Reworking Kant—And Altruism 89 Conclusion 91 Part III The Problems with Normative Altruism 93 Two Conceptions of Altruism 93 Evidence for Altruism on a Descriptive Level 95 Motivational Barriers to Normative Altruism 113 Changing the Way We Talk About Altruism 121 Conclusion 126 Bibliography 131 i Abstract In contemporary moral philosophy, altruism holds a place of prominence. Although a complex idea, the term seeps into everyday discourse, by no means confined to the esoteric language of philosophers and psychologists. -
Sexual Orientation and the Law. by Richard D. Mohr. Harry V
University of Minnesota Law School Scholarship Repository Constitutional Commentary 1991 Book Review: Sexual Orientation and the Law. by Richard D. Mohr. Harry V. Jaffa Follow this and additional works at: https://scholarship.law.umn.edu/concomm Part of the Law Commons Recommended Citation Jaffa, Harry V., "Book Review: Sexual Orientation and the Law. by Richard D. Mohr." (1991). Constitutional Commentary. 395. https://scholarship.law.umn.edu/concomm/395 This Article is brought to you for free and open access by the University of Minnesota Law School. It has been accepted for inclusion in Constitutional Commentary collection by an authorized administrator of the Scholarship Repository. For more information, please contact [email protected]. 1991] BOOK REVIEW 313 ical context, Karst illuminates their connection to the creation of a system of caste. Having given judges the tools to work with, Karst renews the argument for the centrality of the federal judiciary, and particularly the Supreme Court, in remedying the hurt of exclusion. Judicial enforcement of the equal citizenship principle vindicates the central tenets of the American civic culture, invites outsiders into the na tional community, and promotes the national good by assuring that no group is a permanent loser in the political process. As we begin the 1990s, this prescription seems hauntingly sad. A court that could tell Native Americans that their religious prac tices (and everyone else's, for that matter) were the proper subject of political brokering7 is an unlikely candidate for spiritual leader in the quest for constitutional equality. But as Karst himself points out, the strength of the judicial commitment to equality has never been the measure of its pull on American consciousness-else how could Brown v. -
Modern Moral Conscience
Modern Moral Conscience Tom O’Shea Forthcoming in International Journal of Philosophical Studies Abstract: This article challenges the individualism and neutrality of modern moral conscience. It looks to the history of the concept to excavate an older tradition that takes conscience to be social and morally responsive, while arguing that dominant contemporary justifications of conscience in terms of integrity are inadequate without reintroducing these social and moral traits. This prompts a rethinking of the nature and value of conscience: first, by demonstrating that a morally-responsive conscience is neither a contradiction in terms nor a political absurdity; second, by suggesting how a morally-responsive conscience can be informed by the social world without being a mere proxy for social power or moribund tradition. 1. The idea of conscience underwent a gradual hollowing out during modernity. Our now- dominant conceptions of conscience have sundered it from both social relationships and ethical truths which outrun each individual’s convictions. We have yet to properly reckon with the implications of this shift towards an egocentric and normatively neutral understanding of conscience. My aim is to excavate an older tradition without these two traits and to ask what we may have lost by leaving it behind. While this will reveal a challenge to modern moral conscience, there remain formidable obstacles to returning to earlier understandings of it. I shall outline a social and normative conception of conscience which learns the lessons of this earlier tradition while showing how it must nevertheless adapt to modern conditions. What then is conscience? Among our oldest moral concepts – recognisable as early as the Greek playwrights of the 5th century BCE – it has long been understood as the self’s awareness of the moral dimension of its conduct (Sorabji 2014, 15).1 Conscience consists in a consciousness of moral demands upon the particular individual in their own specific circumstances rather than a merely abstract knowledge of right and wrong. -
Voegelin and Strauss on Thomas Hobbes
A Comparison and Evaluation of Interpretation: Voegelin and Strauss on Thomas Hobbes Copyright 2002 Jeremy J. Mhire In the beginning of his essay on Thomas Hobbes in What is Political Philosophy, Leo Strauss asks the rather salient question of why we, as students of political philosophy in contemporary times, should read Hobbes?29 [1] The simplicity of this question, to say nothing of its relevance, cannot be overlooked. To study Hobbesian political philosophy is to say that it is relevant to us in some way; it speaks to us precisely because it allows us the ability to understand ourselves more fully. As our self‐ understanding is at least partially informed through the modern perspective, it makes sense to return to the thoughts of one who was influential in creating that perspective. This was certainly the standpoint of both Strauss and Eric Voegelin, two of the most influential political philosophers of the last century. By returning to Hobbes�s thought, both Strauss and Voegelin wished to revive those insights that 29 [1] Leo Strauss, What is Political Philosophy (Chicago: The University of Chicago Press, 1959), p. 170. played a crucial role in defining how we understand ourselves today. This essay, then, is first and foremost a general attempt to understand the ways in which both Eric Voegelin and Leo Strauss used Hobbes�s political philosophy as a means through which the modern project, or modernity more simply, could be better understood. This will involve an examination of the key themes that both Voegelin and Strauss thought important to properly understand Hobbes�s political philosophy in particular, and its relationship to modernity more generally. -
7 Jeff Mcmahan
7 Je¤ McMahan Professor of Philosophy Rutgers, The State University of New Jersey, USA Why were you initially drawn to normative ethics? How does one explain an interest in ethics? In my case the in- terest has never been “intellectual” or “academic.” I have never been drawn to metaethics. Rather, I have always been aware that there’s a lot wrong in the world and I have wanted to do what I could to help put it right. I grew up in the American south during the years of the Vietnam War and the civil rights movement. That gave me a lot to think about. I still have a poster that I took o¤ a telephone pole near where I lived in rural South Carolina that reads “Don’t be half a man, join the Klan.” Although I have sought to contribute to the mitigation of some of the world’s evils, I have also wanted to be sure that I know what I’m doing. Many of the most horrendous crimes in history have been done or instigated by people who were convinced that they were acting nobly, in accordance with the stern demands of morality. Much of the injustice I saw when I was young was done in the name of religion. (Plus ça change, plus c’est la même chose.) I had received routine indoctrination in the Presbyterian Church, which I attended regularly for Sunday school and church service throughout my childhood—albeit under duress, for I was never a believer. It’s not that I was a precocious contrarian. -
Augustine's Ethics
15 BONNIE KENT Augustine’s ethics Augustine regards ethics as an enquiry into the Summum Bonum: the supreme good, which provides the happiness all human beings seek. In this respect his moral thought comes closer to the eudaimonistic virtue ethics of the classical Western tradition than to the ethics of duty and law associated with Christianity in the modern period. But even though Augustine addresses many of the same problems that pagan philosophers do, he often defends very different answers. For him, happiness consists in the enjoyment of God, a reward granted in the afterlife for virtue in this life. Virtue itself is a gift of God, and founded on love, not on the wisdom prized by philosophers. The art of living In Book 8 of De civitate Dei Augustine describes “moral philosophy” (a Latin expression), or “ethics” (the Greek equivalent), as an enquiry into the supreme good and how we can attain it. The supreme good is that which we seek for its own sake, not as a means to some other end, and which makes us happy. Augustine adds, as if this were an uncontroversial point, that happiness is the aim of philosophy in general.1 Book 19 opens with a similar discussion. In his summary of Varro’s treatise De philosophia, Augustine reports that no school of philosophy deserves to be considered a distinct school unless it differs from others on the supreme good. For the supreme good is that which makes us happy, and the only purpose of philosophizing is the attainment of happiness.2 Both of these discussions cast philosophy as a fundamentally practical discipline, so that ethics appears to overshadow logic, metaphysics, and other comparatively abstract areas as a philosopher’s chief concern. -
A Thomistic Understanding of Happiness
The University of Notre Dame Australia ResearchOnline@ND Theses 2013 A Thomistic Understanding of Happiness Christian Stephens University of Notre Dame Australia Follow this and additional works at: https://researchonline.nd.edu.au/theses Part of the Religion Commons COMMONWEALTH OF AUSTRALIA Copyright Regulations 1969 WARNING The material in this communication may be subject to copyright under the Act. Any further copying or communication of this material by you may be the subject of copyright protection under the Act. Do not remove this notice. Publication Details Stephens, C. (2013). A Thomistic Understanding of Happiness (Master of Philosophy (MPhil)). University of Notre Dame Australia. https://researchonline.nd.edu.au/theses/79 This dissertation/thesis is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Theses by an authorized administrator of ResearchOnline@ND. For more information, please contact [email protected]. A Thomistic Understanding of Happiness Master of Philosophy Thesis Christian Stephens th 8 August 2013 Feast of St Mary of the Cross I am deeply grateful to the Fathers at the Seminary of the Good Shepherd, especially Fr Bernard Gordon, for helping me to discover the genius of St. Thomas. I would also like to thank the Staff at the School of Philosophy and Theology, Notre Dame, Sydney, for their constant support. Most especially, Dr Angus Brook, whose wisdom, patience and encouragement forged my love of St Thomas and made this work possible. To Chloe, whose faith, hope and love sustained the man behind this work so that it could come to completion. Finally, to St. -
A Validity Study of a Questionnaire About the Perception of Conscience Among Care Professionals in Primary Health Care in Lithuania
School of Health Science Blekinge Institute of Technology 371 79 Karlskrona Sweden A validity study of a questionnaire about the perception of conscience among care professionals in primary health care in Lithuania A two part study: Part 1: Literature review (study I) Part 2: Empirical study (study II) Master Thesis, 30ECTS Caring Science No: HAL-2005:07 2005 – 06 – 09 Author: Nijole Galdikiene, R.N. Supervisor: Liisa Palo Bengtsson, PhD NSc. Examiner: Sirkka-Liisa Ekman, PhD, Prof. 1 Content Abstract 3 General introduction 4 Background 6 Concept of conscience 6 Conscience in philosophy 7 Conscience in psychology 10 Conscience in theology 12 Aims 14 Part 1: Literature study (study I) 15 Method 15 Data selection 15 Data analysis 20 Results 20 Call of conscience 21 Individual conscience 21 Professional conscience 22 Bad conscience and feelings of guilt, shame and emotional pain 23 Discussion 25 Part 2: Empirical study (study II) 29 Method 29 Design 29 Selection/Participants 31 Data collection 31 Ethical consideration 31 Data analysis 32 Results/Findings 34 Discussion 43 General Discussion 44 Methodological considerations 49 Conclusions 50 References 52 2 ABSTRACT Health care professionals often are in ethically difficult situations. They experience distress when they either face a situation with contradictory demands or are hindered to take actions they experience as ethically demanded. Health care professionals who have high moral sensitivity will experience ethical demands that may give them bad conscience, when they do not act in accordance with these demands. How they react on bad conscience is connected to their perception of the origin and significance of conscience.