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101. Eco-ethica: Volume > 9
Manuel B. Dy, Jr. Confucius’s and Peter Kemp’s Philosophies of Education: A Synthesis
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The intent of this article is not to compare the philosophies of education of Confucius and Peter Kemp but to draw out what is perennial in Confucius’s philosophy of education and bring it to the contemporary context in Peter Kemp’s philosophy of education. The first part deals with Confucius’s teachings on education. The second part highlights Peter Kemp’s philosophy of education, the context of which is globalization and its dangers. The synthesis of both philosophies would mean that education is a right that everyone is entitled to, that education is basically cultivation of character more than instruction, that the virtues of ren, righteousness, wisdom, and propriety can be adapted and applied to the demands of global citizenship. The method of teaching can be both dialogical (Confucius) and democratic (Kemp) when the teacher is passionate, engaged, knowledgeable of issues, caring for students, and an exemplar of what she teachers.
102. Eco-ethica: Volume > 9
Divya Dwivedi Orcid-ID Homologies in Freud and Derrida: Civilization and the Death Drive
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Freud’s late works established the schema of a more or less inexorable civilizational course built around one drive—the death drive—despite his emphatic insistence on a dual structure of two drives. This schema became influential for Critical Theory and in a more subterranean way, also for decolonial thought, and has been widely invoked during the pandemic. It indicates the extent to which drive, destruction, and mastery have consolidated into a , which not only fails to be dislodged by but even informs Derrida’s readings of Freud. Instead, we have to be attentive to the play of homology in Freud as of life, psyche, and civilization, as archaic inheritance. Freudian homology distinguishes itself from what Derrida called “genealogical drive.” The Freudian assumptions in this regard need to be addressed in a step beyond which works with a concept of origin—as its own interruption—that can neither comprehend nor deconstruct the concept of origin as a single and perpetually active homological power as is to be found in Freud.
103. Eco-ethica: Volume > 9
Jacob Dahl Rendtorff Orcid-ID From Philosophy of Technology to Bioethics and Biolaw: Challenges to Peter Kemp’s Ethics of the Irreplaceable
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This article is based on an exchange between Peter Kemp and Jacob Dahl Rendtorff on the occasion of Peter Kemp’s seventieth birthday in 2007. It presents the development of Kemp’s ethical philosophy from his philosophy of technology and technology ethics to his philosophy of bioethics and biolaw. It also discusses Kemp’s relation to Existentialism, hermeneutics, phenomenology, and Marxism with the development of a critical hermeneutic philosophy of engagement. This is related to Kemp’s work on humanistic ethics of technology in his book on the ethics of the irreplaceable. The article presents Kemp’s long discussion with Paul Ricœur about the ethics of the good life and about narrative ethics. Finally, it elaborates on the bioethical turn towards an ethics for the living world and discusses the role of basic ethical principles of autonomy, dignity, integrity, and vulnerability in relation to cosmopolitan and global responsibility for sustainability and humanity.
104. Eco-ethica: Volume > 9
Jayne Svenungsson Orcid-ID Theology, Phenomenology, and the Retrieval of Experience: A Homage to Peter Kemp
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Inspired by the contemporary Danish philosopher Dorthe Jørgensen, this article engages in a re-reading of Peter Kemp’s 1973 dissertation Théorie de l’engagement with a view to exploring its persisting theological value. After briefly revisiting its main argument, I turn in the following section to a discussion of its way of relating phenomenology and theology in terms of shortcomings as well as possibilities. In the concluding section, I bring together Kemp and Jørgensen and offer a reflection on what theology could and should be and why I believe that it still has a significant role to play in academia as well as in the wider culture. In particular, I argue that phenomenological theology—with its long tradition of reflecting on mythopoetic language—is particularly well-suited to provide a cultural hermeneutics of relevance not only for practicing religious people but also for a broader audience in a culture that is still to a high degree immersed in biblical imagery.
105. Eco-ethica: Volume > 9
Noriko Hashimoto The World Citizen and Democracy: An Eco-ethical Perspective
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A number of devastating disasters have occurred in Japan since 2017, including heavy rains, wide ranging floods, a large typhoon, earthquakes, and landslides. Such disasters are beyond our imagination and our scientific assumptions. All of these come from global warming, which comes from human economic activities with CO2 emissions. There are interdependencies around the globe, between sea and land, ocean and air currents, and so on. In the twentieth century, we pushed technological innovation to conquer nature, but it only partly succeeded—and was actually almost in vain. We must recognize that human beings are a part of nature and must rethink our attitude towards nature. As citizens of the world, human beings must have a keen sensibility to find new virtue, “living together on the same globe.” It is the new ideal beyond boundaries and beyond differences between the rich and the poor, looking for the possibility of democracy.
106. Eco-ethica: Volume > 9
Peter McCormick Engaging Philosophically with Immaterial Poverties
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This article focuses on the extremely poor, on those who, if they are to live decent lives, are most in need of assistance. Like those suffering today from extremely severe famine in Yemen and elsewhere, very many of those suffering from extreme poverty will die not only prematurely; probably they will die before the end of the year. They will die if, among many others, thoughtful and resourceful persons including some philosophers continue to fail to engage themselves to assist them. My aim is to underline several of the philosophical elements in some recent discussions of both monetary and non-monetary extreme poverty. With these elements freshly in view, I would then like to examine critically yet constructively the most salient ones from the perspective of a certain understanding of the cardinal notion of ethical engagement. I will conclude with a summary of the main argument and a formulation of several key questions which still need further reflective discussion today.
107. Eco-ethica: Volume > 9
Zeynep Direk Orcid-ID Speaking of Derrida in Turkey: Secularism and Anti-Secularism
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This article takes up Derrida’s discussion of secularism as a development in Western Christian tradition and history and in his deconstruction of the opposition between secular and religious in “Faith and Knowledge: Two Sources of “Religion”at the Limits of Reason Alone.” What are the implications of Derrida’s discussion of originary faith in Turkey that has a majority of Muslim population, and a history of modernization and secularization? Should Turkey renounce secularism in education because it is not “really” part of its own tradition? Is a secular school system an oppressive institution for people born in a Muslim family because it alienates children from their own cultural traditions? I refer to Derrida’s deconstruction of identity, his discussion of tele-technology, return of the religious, auto-immunity, and sovereignty to find answers to such questions. I think they give us valuable insights to construe a Derridean response to the present problems, even though I am also critical about Derrida’s failure to acknowledge the need for universal secular norms in school education.
108. Eco-ethica: Volume > 6
Peter Kemp, Noriko Hashimoto Editorial
109. Eco-ethica: Volume > 6
The Authors / Les Auteurs
110. Eco-ethica: Volume > 6
Robert Bernasconi Orcid-ID Lost without Words: The Justice That Surpasses Blind Justice
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Emmanuel Levinas can be read as challenging the legal principle that everybody must be treated in the same way without fear of favor, no matter who they are or what status they hold. He did so by highlighting the private suffering that goes unnoticed if justice is blind, as is suggested by the image of Iustitia wearing a blindfold. What this unspeakable suffering means for justice is explored through a reading of Jean Améry’s At the Mind's Limit and Jill Stauffer’s Ethical Loneliness: The Injustice of Not Being Heard.
111. 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.
112. Eco-ethica: Volume > 6
Abstracts / Résumés
113. 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.
114. Eco-ethica: Volume > 6
Zeynep Direk Orcid-ID 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.
115. 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.
116. Eco-ethica: Volume > 6
Jayne Svenungsson Orcid-ID Justice in the Prophetic Tradition
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This paper explores the idea of justice in the prophetic strand of the Jewish and Christian traditions. First, a brief description is given of the context in which the prophetic idea of justice first evolves. Second, focussing on the historical and prophetic literature Hebrew Bible, an analysis of the defining characteristics of this idea of justice is undertaken. Third and finally, the relevance of this prophetic tradition for our contemporary politico-philosophical debates on justice is discussed in relation to the discourse on law and justice initiated by Jacques Derrida in the 1990s and followed up by Giorgio Agamben during the last decades.
117. 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.
118. Eco-ethica: Volume > 6
Peter McCormick Just Persons
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Ethics has to do basically with what and who acting persons are. Persons however act variously. Some persons are basically individualists. They characteristically act as if they are as wholly independent as possible from other persons. Other persons are collectivists. They act as if they are as much a dependent part of some larger community of persons as possible. - Accordingly, one cardinal issue for any philosophical ethics like eco-ethics is whether almost all persons are, fundamentally, independent entities. That is, are almost all persons independent entities, or are almost all persons dependent ones? - The idea I try to pursue here briefly is that, fundamentally, persons are neither independent nor dependent entities but interdependent ones. They are so in the senses of not being essentially prior to, or ontologically more basic than, or having their ontological identity apart from other persons.
119. Eco-ethica: Volume > 6
David Rasmussen From the Moral to the Political: The Question of Political Legitimacy in Non-Western Societies
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This article focuses on the problem of political legitimacy: first, by finding it to be the driving force in the Rawlsian paradigm moving from a focus on the moral to one on the political; second, with the help of a consideration of multiple- modernities theory, by arguing for a version of political liberalism freed of its western framework; and third, by applying that framework to current debates over the meaning of democracy in a Confucian context.
120. Eco-ethica: Volume > 10
Robert Bernasconi, Orcid-ID Jacob Rendtorff Orcid-ID Preface