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Displaying: 31-40 of 146 documents

ethics and social justice / éthique et justice sociale
31. Eco-ethica: Volume > 6
Manuel B. Dy, Jr. Social Justice in Sun Yat-Sen ’s The Three Principles of the People
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The intent of this paper is to derive an understanding of social justice from Dr. Sun Yat-sen’s San Min Chu I, The Three Principles of the People. Sun Yat- sen, the founder of modem China, gave a series of lectures in 1924, setting the goals of the revolution against the Qin dynasty and the foundation of a modem China. The word “justice” is mentioned only once in the lectures and it is paired with “faithfulness,” or trust referring to the ancient moral character or virtue. And yet underlying the whole programme is a notion of justice that is not interpersonal but social. The first part of the paper gives a summary of the meaning of the three principles: nationalism, democracy and people’s livelihood. The second part attempts to draw the meaning of social justice from the three principles, hopefully showing the relevance of Sun Yat-sen’s ideas to our time.
32. Eco-ethica: Volume > 6
Sang-Hwan Kim Confucian Golden Mean as Justice
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The Confucian concept of Jhongyong corresponds to the Western idea of metaphysical justice, and encompasses similar ideals to the Aristotelian golden mean. Herein is an approach to this Confucian concept from the perspective of comparative philosophy, its aim being triple: to expound on the central or representative position that the concept of Jhongyong takes in Confucian philosophy, to analyze various semantic spectrums of this Confucian concept, and to clarify the complex relationship it has with other Confucian ideas and principles.
33. Eco-ethica: Volume > 6
Noriko Hashimoto The Lack of a Concept of Justice in Japan: How to Recognize the Balance Between Opposite Views
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In the case of Japan, we accepted the Chinese philosophy of morality when we received the Chinese character Yi: it means responsibility to Heaven (vertical) and, at the same time, responsibility to community (horizontal). An act having this structure might be our responsibility as human beings: yi means “justice”, keeping balance between Heaven and Earth. The Japanese people had such a balance until the Edo era. In 1868, when the Meiji Restoration occurred, the Japanese government tried to accept Western ideas. Cyoumin Nakae introduced the Western philosophy of law and the constitutional system. He translated Rousseau’s The Social Contract into Japanese and gave a series of lectures on the social contract. The fundament of his thought is concentrated in the “rights of Liberty”. He emphasized transcendental liberty beyond personal, phenomenal liberty and found the same structure in Mencius. His idea of ft suggests the way of justice. Unfortunately, this idea was crushed with the death of his talented disciple in prison. After the book of Bushido, ft was only translated as “duty” for the community (horizontal), and we lost the vertical perspective: transcendental liberty.
on paul ricœur / sur paul ricœur
34. Eco-ethica: Volume > 6
Gilbert Vincent Du sentiment d ’indignation au sens de la justice: Apports de la pensée de Paul Ricœur
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Chez Paul Ricoeur, on découvre une appréciation de l’indignation, dont la valeur tient d’abord à la nature, celle d’un authentique sentiment. Certes, ce derniern’est pas raison. Pourtant, Ricoeur Ta amplement montré, les raisons d’agir se nourrissent de motifs, et ceux-ci ont généralement la couleur, voire la chaleur, de nos sentiments. - Parce qu’il la considère comme l’expression du « sentiment d’injustice », il tient l’indignation pour l’entrée, déjà réflexive, dans le monde éthique. À ses yeux, cette expérience est décisive pour tout enfant et elle reste fondamentale pour l’adulte, dont les capacités critiques lui doivent beaucoup, même si, souvent, ces dernières contribuent à leur tour à en redéfinir les premières cibles. - Ricoeur n’a pas manqué de mettre un accent tout particulier sur la tradition prophétique biblique dans lequel il arrive que l’indignation contre l’injustice devienne accusation et condamnation irrémédiable contre l’injuste, à savoir Israël lui-même ! Mais que penser de « la colère de Dieu » ? Quant à lui, Ricoeur nous invite, tout à la fois, à justifier l’indignation, éthiquement, mais à en limiter la portée ontologique et théologique.
35. Eco-ethica: Volume > 6
Bengt Kristensson Uggla A Just Allotment of Memory and a Just Distance: Paul Ricoeur on Memory and Justice
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This article elaborates upon how memory and justice are connected within the philosophical project of Paul Ricoeur, and thus it aims to explore the broader context and meaning of his intriguing term “a just allotment of memory.” First, the concept of justice will be contextualized within the framework of Ricceur’s philosophical anthropology in general, and second, more specifically, with respect to his "little ethics.” Thereafter, issues relating to the manner in which memory generates questions of justice, and, indeed, why memory needs history in order to be just, will be explored. Finally, some crucial questions about the limits of justice, and the challenges associated with the presence of justice and injustices in limit-situations will briefly be raised.
36. Eco-ethica: Volume > 6
Zeynep Direk Ricœur, Personalism and Personal Justice
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This essay explores the personalism underlying the ethical dimension of Ricceur’s discussion of the institutional justice. According to Ricoeur, “public justice” refers to civil society’s critical response to the judicial acts of justice, with reference to ethical values as negotiating or mediating between the principles of justice and concrete practices, i.e., how things are done in the world, the existing state of affairs. Public justice can force institutional justice to function when it is not functioning well because of political interference and manipulation. In case the public justice is obstructed, for instance in a totalitarian regime, which intimidates the public debate, all we are left with is “personal justice,” a virtue in the Aristotelian sense that exceeds justice in the institutional sense. If institutional justice collapses and public discussion is silenced, personal justice is the only remaining relation to the third, which is irreducible to friendship.
37. Eco-ethica: Volume > 6
Abstracts / Résumés
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38. Eco-ethica: Volume > 6
The Authors / Les Auteurs
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39. Eco-ethica: Volume > 5
Peter Kemp, Noriko Hashimoto Editorial
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40. Eco-ethica: Volume > 5
Peter Kemp, Noriko Hashimoto Preface
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