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21. Eco-ethica: Volume > 4
Pierre-Olivier Monteil Paradoxes in Ricœur’s Political Thinking
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Paul Ricœur is rarely considered as a political thinker by his commentators. However, the question of power is constantly present in his thinking. The paper aims at retracing the main lines of Ricœur’s political project. Being instructed by the twentieth century totalitarianisms, he attacks systematicism in politics with “systematicity”, relying on the strength of political paradoxes. This argumentative form invites us to renounce claiming a knowledge and to connect politics with ethics through a practical wisdom. Ricœur’s reflection gives us keys for understanding today’s politics. His criticism of “minimal policies” may in particular be addressed to neoliberalism.
22. Eco-ethica: Volume > 4
David Rasmussen The Second Arab Awakening and the Emerging Domain of the Political
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What does it mean to call the so-called second Arab awakening a liberal revolution? In this article, the author tries to answer that question by first framing it in the larger historical context by reference to the origins of the liberal narrative. Second, he attempts to probe the question of why and how the recent events of the Middle East can be put in the context of that narrative. Finally, he turns to evolutionary theory to see what kind of paradigm can be prescriptive for the second Arab awakening.
23. Eco-ethica: Volume > 4
Sang-Hwan Kim Ethics of Shame and Ethics of Unhappy Consciousness
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As is well known, Kant finds the subjective condition of morally motivated actions in the feeling of respect for duty, and defines it as an a priori affect caused only by reason, an affect to be distinguished from all psychological inclinations. In Confucian ethics, one can find such a transcendentalized affect explaining the origin of authentic moral actions. The author analyzes and compares two privileged moral feelings not only in the perspective of contemporary debates between duty ethics and virtue ethics, but also in the perspective of contemporary Korean experiences of moral crisis.
24. Eco-ethica: Volume > 4
The Authors / Les Auteurs
25. Eco-ethica: Volume > 4
Robert Bernasconi Is Ethics a Kind of Politics?: An Alternative View of the History of the Separation of Ethics from Politics
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This essay attempts to outline a genealogical approach to the question of why political reasoning and moral reasoning have parted company, highlighting the contributions of Aristotle, Aquinas, Geulincx, Kant, Garve, Hegel, and Schmitt. In the author’s conclusion he looks in particular at the work of Hannah Arendt and Emmanuel Levinas, the former largely associated with political philosophy and the latter almost exclusively associated with ethics, to show that these readings are both one-sided understandings of their work and that, writing in the aftermath of the Holocaust, neither accept the standard account of the relation of ethics and politics.
26. Eco-ethica: Volume > 4
Peter Kemp, Noriko Hashimoto Preface
27. Eco-ethica: Volume > 4
Manuel B. Dy Jr Rethinking Mencius on the Ethics of Governance
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The task of this paper is to derive an ethics of governance from the teachings of Mencius that may be applicable to our present time. Mencius follows Confucius in the three important elements of the state: security, basic necessities, and the confidence of the people in their ruler. Mencius specifies these in terms of avoiding unjust wars, providing a sound and inclusive economic program, and adding justice to humanity in parenting the people.
28. Eco-ethica: Volume > 4
Abstracts / Résumés
29. Eco-ethica: Volume > 4
Michael Sohn The Ethics and Politics of Recognition: Reflections on Taylor, Honneth, and Ricœur
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This article seeks to show that multiple modalities uncovered in the phenomenology of recognition is the basis for understanding how social and political phenomena can manifest itself variously in amoral social conflict, moral struggles for recognition as well as peaceful experiences of mutual recognition. Conceived in this light, the moral task for individuals is to move beyond the recognition of others as things and instead towards the recognition of the others as persons worthy of respect and sympathy. And the political task of institutions is to teach and cultivate moral forms of mutual recognition even as they regulate and constrain the amoral Hobbesian tendencies for social conflict.
30. Eco-ethica: Volume > 4
Jacob Dahl Rendtorff The Concept of Equality in Ethics and Political Economy
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The author discusses the concept of equality in ethics and political economy. The first section presents a philosophical concept of equality of resources, as it is suggested by Ronald Dworkin. The second section looks at the concept of equality in relation to the factual distribution in our contemporary political economy. It relies on Thomas Piketty who argues that it is the concept of capital that reproduces inequality and that is still the most essential concept in our economic system. The third section discusses the conceptions and perspectives on the relation between ethics and political economy in our present society.
31. Eco-ethica: Volume > 4
Mary Beth Mader Ethics of Ancestral Explanation: Tragedy, Psychoanalysis and Evolutionary Theory
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Human beings experience themselves through various kinds of collectively experienced time. Medicine that relies upon precarious forms of ancestral or evolutionary explanation generates such collectively experienced forms of time, which are thus essentially politico-medically instituted versions of kin relations. Kin relations structure our ethical relations to each other rather thoroughly, even in Western modernity, especially through legally sanctioned relations. Hence, an ancestral or evolutionary explanation in medicine should be examined for its ethical import via its structuring of etiologically linked kin relations, even if those relations extend beyond the family, people, population or group context back into cosmic and evolutionary origins.
32. Eco-ethica: Volume > 5
Peter Kemp, Noriko Hashimoto Editorial
33. Eco-ethica: Volume > 5
Johann Michel On Narrative Substitution
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The aim of this paper is, first, to test the hypothesis whereby narrativity constitutes an existential in the Heideggerian sense. Second, the author renews his appeal for a pluralism of possible modes of self-emplotment, without presupposing any separation between pre-narrative experience and narrative experience. Finally, he devotes some time to a discussion with Strawson and Ricceur on the limits of narrative or, more accurately, to limit-narrativity as a form of narration impeded as a result of traumatic experiences. The article then introduces the concept of narrative substitution in highlighting the role played by others and by third-person narrators who substitute themselves for the inability to self- emplot. - Key-words: narrativity, Ricceur, Strawson, traumatic experiences, self-emplotment.
34. Eco-ethica: Volume > 5
Noriko Hashimoto Between Dehumanization and Nosism: Environmental Philosophy on Technology and the Human Being
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The characteristic feature of modernized systematic environment is realized by one little, thin box named a smart phone or iPhone. By touching the surface, it can open various kinds of technologically magnified internet environment, and bring us into so-called world-wide information society. Our surrounding world is changed to a “technologically developed imaginary world”, virtual reality, where we can live and enjoy. Through this instrument we will be an “anonymous person” for helping people but we may hurt another person’s dignity. It is possible to hide one’s own “self’ behind the technological tool. People always look at the surface of smart phone and concentrate upon outer world without consciousness. It is the crisis of “self’, because of a lack of thinking. Unfortunately, dehumanization will occur. But for solving transnational problems, for example global warming, refugees, etc., we must change our ethical attitude from nosism without any responsibility to an awakening consciousness or living together as “world citizens”.
35. Eco-ethica: Volume > 5
Peter McCormick Ethics and the European Cultural Environment: Emerging Collective Ethical Values Today?
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Moral naturalism in Europe and elsewhere today is the view that only the natural sciences can satisfactorily analyze the ethical value of persons. Many thoughtful people appear still to believe that the natural sciences can “reduce” the distinctive ethical value of persons ultimately to microphysical terms. Such an apparently widespread belief in part of the EU cultural environment today, however, raises serious questions. - In this EU context and in the Symposium contexts of Tomonobu Imamichi’s (1922-2012) eco-ethical concerns about “a new ethics for our new times,” I would like to offer here two sets of critical observations in support of non-naturalistic accounts of the ethical value of persons. The first group comprises reasons why even some impressive contemporary forms of scientific ethical naturalisms of the person continue to be surprising. And the second, briefer set comprises several elements only of what a non- naturalistic ethics of the person might require.
36. Eco-ethica: Volume > 5
The Authors / Les Auteurs
37. Eco-ethica: Volume > 5
Abstracts / Résumés
38. Eco-ethica: Volume > 5
David M. Rasmussen The Pragmatic Turn in Democratic Theory
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The pragmatic turn away from epistemology could mean a number of things for the definition of the future of political theory. First, political liberalism would mark a distinct departure from comprehensive liberalism that is based solely on epistemological justification of fundamental liberal notions. Second, the pragmatic turn would cause Rawls to modify his long-time emphasis on constructivism, moving from Kantian constructivism to political constructivism, and implicitly adopting more substantive approach. Third, the fact of pluralism would radically open up the question of the foundation for consensus, which would lead to an emphasis on constitutionalism. Fourth, this move, innovative as it was, would lead to the establishment of an association between constitutional interpretation and public reason. Finally, this set of moves associated with the pragmatic turn would essentially set up a series of constraints when it comes to evaluating public reason from an international perspective.
39. Eco-ethica: Volume > 5
Bengt Kristensson Uggla Coping with Academic Schizophrenia: The Privileged Place of the Person when Confronting the Anthropological Deficit of Contemporary Social Imagination: Christian Smith and Paul Ricœur
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The aim of this article is to cope with the academic schizophrenia and the anthropological deficit of contemporary social theory by a comparative investigation of Christian Smith and Paul Ricoeur. Two interrelated “gaps” are identified: the “external” gap, which has to do with the brutal, yet seldom recognized, contrast between the naïve, uncritical praise of humanism in public life, and the theoretical anti-humanism of the strong versions of the predominant poststructuralist and postmodern epistemologies within human and social sciences - and the “internal” gap associated with the academic schizophrenia of scholars who systematically disconnect scholarly theory and personal experience, description of facts from normative convictions. In order to provide resources to cope with these challenges, the author turns to Smith and Ricoeur, considered as two different versions of contemporary personalism.
40. Eco-ethica: Volume > 5
Robert Bernasconi Islamophobia as a Racism
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The distinction between xenophobia and racism is sometimes used to deny that Islamophobia is a racism. I challenge this strategy by tracing that distinction back to the formation of the term racism by Franz Boas, Julian Huxley, and Ashley Montagu, that culminated in the UNESCO Statement on Race in 1950. By showing the connection between their understanding of racism and the deployment in this context of further distinctions, such as that between race and religion, or that between nature and culture, and by recalling the ideological purpose the use of these distinctions were intended to serve, I deploy a genealogical approach to show that Islamophobia is a racism. Racism cannot be identified through the use of analytically established distinctions when what is at issue is the discriminatory behavior which is at its heart. Antiracism needs to learn to be as flexible in its thinking as racism appears to be.