ETHICS IN PROGRESS
Not a member yet
351 research outputs found
Sort by
Introduction to No. 1: Ecophilosophical and Biopolitical Challenges. Past and Future
No full textIntroductory remarks to Ethics in Progress Special Issue, Vol. 7(2016)No. 1
Being Good, Moral and Rational in a Context of Climate Change
Get PDFClimate change has become a popular topic with a strong presence in media, political, scientific and ethical debates. This raises a question as to why we are not acting in accordance with our knowledge and are unable to do enough to protect our future. The paper argues that the problem partly arises from a lack of philosophical reflection about relations between different aspects of our personalities. Those different aspects are presented based on the reflections of Thomas Nagel on good, moral, and rational ways of life. I claim that all three need to be taken into consideration in order to answer challenge raised by the environmental dangers we are facing
An Empirical Research about Xinjiang Minority College Students’ Value Recognition in Inner-Mainland\u27s Universities of China
Get PDFIn order to understand value recognition deeply, the research was taken to 1128 Xingjiang minority college students in inner-mainland 36 universities of China by the questionnaire with five dimensions which political value, moral value, cultural psychology, language stress and environmental stress. The result showed that there was an order tendency in their values, in order, cultural psychology, moral values, political values, language stress and environmental stress. At the same time, there are gander differences. Male and female college students do not exist significant differences in cultural psychology and moral value dimensions. But the differences being in the political values, language stress and environmental stress. Xinjiang minority college students are fundamentally the same as Han nationality students in political values and moral values, but obvious differences in cultural psychology, language stress and environmental stress
Moja przygoda z praktycyzmem
Get PDFFor forty years I have been using in all my Polish scientific works the term "practicism" ("praktycyzm"), and its equivalents in my publications in French, German and Italian. This term has its strong background in Aristotle\u27s notion and term of praxis, which was with precision defined in the commentaries to Nicomachean Ethics, in particular, by numerous medieval commentators. However, this term became not to be a popular one – both in colloquial and philosophical languages, although, it was used later by some other Polish historians of philosophy. When I relate today, and once again explain the sense of my studies on practicism, I do it to inspire young philosophers to search the new terms and definitions for better, maybe well-aimed, description of the phenomena and contents, which I called "practicism"
Influence of Cultural and Historical Context on the Moral Competence in Modern Society (in Terms of Georgia and Russia)
Get PDFThe break-up of the Soviet Union in 1991 sharply cast the relationships between the Republics of post-Soviet space and Russia back, mutual trust was lost, economic and cultural interaction was practically stopped. The global changes of the 1990s in the field of political order, social and economic lifestyle in the countries of the former socialist camp brought up to severe demographic situation (depopulation), impoverishment of its significant part, criminalization of society and, what is quite important, to negative changes in consciousness and behavior of its population, including deformation of ethical code of personality, for long time fixing the acute social-cultural situation. A. Zhuravlev & A. Yurevich call that the moral collapse. It is worth mentioning that the economic crisis of the 90s in Georgia was considerably more serious than in Russia. Attempt to teach norms of “new” morale were done by M. Saakashvili (2009–2013), who declared that during 20 years he would be able to change the mentality of Georgians – rejection of the Russian culture and language up to prohibition and adherence to anti-Russian policy at a level of the State. The author reports on that project and she intends to find the difference of how moral competence is understood by the generation which was formed in 1990s and the generation formed under the Soviet Union.
Searching for Selfhood: Ricoeur’s Recognition and Cavellian Acknowledgment
Get PDFRicoeur\u27s theory of narrative identity is not his last word when it comes to philosophy of selfhood. This paper aims to outline how the findings of one of Ricoeur\u27s final books, The Course of Recognition fit into Ricoeur’s philosophy of selfhood, and to do so by comparing Ricoeur’s analyses of the concept of recognition and Stanley Cavell’s explorations of the idea of acknowledgment. Cavell, much of whose philosophy investigates “the extent to which my relation to myself is figured in my relation to my words,” can show recognition to be not only the gaining of knowledge, but the outward affirmation, acceptance, agreement to that knowledge (in language). That requirement of outwardness, of intersubjectivity, is what makes acknowledgment crucial for theories of selfhood.
Social Cognitive Domain Coordination in Left-Behind Children: A Comparative Study of Left-Behind and Non-Left-Behind Children in Rural China
Get PDFForty-seven left-behind children (LB) and 40 non-left-behind children (NL) in rural China were interviewed to evaluate moral, conventional, and personal violations by providing judgments and justifications. The results suggested that both LBs and NLs differentiate the rules of moral, conventional and personal domains. However, there are some differences: 1. The NL considered it acceptable to commit a personal infraction when there was no rue prohibiting it, while the LB considered it wrong; 2. The younger male LBs were more willing to accept situations without moral psychological rules, compared with younger female LBs, older male LBs, and younger male NLs. Age, sex differences were also found. The one out of our expectation is that younger males considered it more acceptable to commit a personal infraction than older males did and believed it all right if there was no explicit rule on it. Meanwhile, in providing reasons to support their judgments or evaluations, the findings revealed that: 1. More often LBs referred to social conventional reasoning even when evaluating moral and personal rules and violations, especially on personal issues; 2. LBs used more justifications of punishment and fewer justifications of personal growth. The implications of the results of the study for children’s moral development and education, especially for LBs, are discussed
Imperatyw opieki paliatywnej w medycynie weterynaryjnej
Get PDFOne of the main causes of the ethical ambivalence in the attitude of homo sapiens species towards other living creatures is its utilitarian and anthropocentric mindset which permeates practical decisions and judgments. Socio-ecological conditioning of the human-animal relations to which the former contributed through practices and habits (habitus) largely designating the so called cultural norms (at least in Bourdieu’s conception) have thus far legitimized speciesism as well as disablement and exclusion of animals from the advantages of technology and veterinary medicine, which in turn would strengthen their position in the face of continual exploitation in favor of man. Since few decades this state of affairs has been changing; man’s ethical consciousness in respect of the predicament, state of mind and well–being of other living creatures is rising. The encounter of man with different non-human beings who do not know human forms of auto-expression or communication became possible through the discovery of science – as well as philosophy’s and particularly ethics’ indication – of common properties and socio-cognitive capabilities: including fellow feeling which in case of a human being is followed by consciousness, understanding, interpretation, as well as relevant decisions and actions. This common denominator among species is waiting for further exploration and redefinition in terms of ethics. That is exactly what constitutes the requirement for improvement of the condition of other species in the world exploited by human kind. Many academic disciplines contribute to the unceasing widening of the moral horizon (empathy, fellow feeling, responsibility, solidarity, readiness to care and help) so that it could embrace over time as many individuals representing species outside homo sapiens as possible. Veterinary medicine and palliative care create conditions that foster the rebuilding of a caring relationship between man and other living creatures, opening at the same time door to recognition and meaningful relations (in Ricoeur’s terms), understanding and love of the universe of life (bios) that man shares with other species.One of the main causes of the ethical ambivalence in the attitude of homo sapiens species towards other living creatures is its utilitarian and anthropocentric mindset which permeates practical decisions and judgments. Socio-ecological conditioning of the human-animal relations to which the former contributed through practices and habits (habitus) largely designating the so called cultural norms (at least in Bourdieu’s conception) have thus far legitimized speciesism as well as disablement and exclusion of animals from the advantages of technology and veterinary medicine, which in turn would strengthen their position in the face of continual exploitation in favor of man. Since few decades this state of affairs has been changing; man’s ethical consciousness in respect of the predicament, state of mind and well–being of other living creatures is rising. The encounter of man with different non-human beings who do not know human forms of auto-expression or communication became possible through the discovery of science – as well as philosophy’s and particularly ethics’ indication – of common properties and socio-cognitive capabilities: including fellow feeling which in case of a human being is followed by consciousness, understanding, interpretation, as well as relevant decisions and actions. This common denominator among species is waiting for further exploration and redefinition in terms of ethics. That is exactly what constitutes the requirement for improvement of the condition of other species in the world exploited by human kind. Many academic disciplines contribute to the unceasing widening of the moral horizon (empathy, fellow feeling, responsibility, solidarity, readiness to care and help) so that it could embrace over time as many individuals representing species outside homo sapiens as possible. Veterinary medicine and palliative care create conditions that foster the rebuilding of a caring relationship between man and other living creatures, opening at the same time door to recognition and meaningful relations (in Ricoeur’s terms), understanding and love of the universe of life (bios) that man shares with other species
Pojęcie hybris w kulturze i filozofii greckiej
Get PDFIn the article, the author presents an overview of the concept of hubris – excessive pride – as it was understood and developed in ancient Greek culture and philosophy, as well as its practical employment as a measure of convincing others in the speeches of Aeschynus and Demosthenes. Departing from the mythological Hubris – goddess of disdain, pride, arrogance and scandalous behavior, I will develop the wide contexts of hubris as a personal disposition of Greek heroes – such as Ajax, Agamemnon, Oedipus, as well as the moral demerit of such figures as Croesus or Xerxes. I will argue that – throughout Greek mythology, culture, and philosophy – the notion of hubris was understood as acting in a scandalous manner, pushed further to its extremity – and thus being the ultimate offense both to people and the gods
O podstawowych stanowiskach w etyce antycznej
Get PDFTranslated text comes from Edmund Husserl’s course “Einleitung in die Ethik” [“Introduction into Ethics”] from the spring semester 1920, repeated and extended in the spring semester 1924, each time in Freiburg. Husserl presents Socrates as a reformer of philosophy and philosophical practice – in his criticism of sophistic, skepsis and empiricism. As Bogaczyk-Vormayr emphasizes in her introduction, Husserl does not evoke any historical paradigm, he does not want to – simply said – be a historian of philosophy; on the contrary, he presents his view of ethics, which we should call a phenomenological one. That means he offers a critical history of philosophy – his analyses are focused on philosophical ideas and only their philosophical potential is what matters to him.