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21. Eco-ethica: Volume > 2
Pierre-Antoine Chardel Orcid-ID L’éco-éthique de Tomonobu Imamichi pour le XXIème siècle: —Enjeux et perspectives critiques—
22. Eco-ethica: Volume > 2
Peter Kemp La formation de l’idée de l’Éco-éthique
23. Eco-ethica: Volume > 2
Peter McCormick Social Justice, Interpretation, and Literary Works of Art: From Jurisprudence to Eco-Ethical Aesthetics and Back
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The persistence of some central instances of social injustice in European democracies governed by the rule of law; despite abundant resources for durably reducing them, is poorly understood. Understanding better the nature of law as constructive interpretation may strongly motivate future applications of the rule of law to alleviating substantially the social injustice of unnecessary yet continuing destitution among many persons, particularly in affluent and resourceful Paris. However, recent critical examinations of the nature of law as constructive interpretation have uncovered a crucial problem with this otherwise cogent account. Here, I show how some eco-ethical reflection on the nature of aesthetic interpretation may suggest a way for resolving this problem with the nature of jurisprudential interpretation. If correct, a further developed version of this analysis may re-open constructively interpretive ways towards more socially effective means for applying the rule of law to help in the elimination of the persistent social injustice of widespread impoverishment in Paris and in other similarly governed major world cities.
24. Eco-ethica: Volume > 2
Mireille Delmas-Marty Vers une communauté mondiale de valeurs
25. Eco-ethica: Volume > 2
Soheil Kash La Guerre comme essence du politique
26. Eco-ethica: Volume > 2
David M. Rasmussen The Emerging Domain of the Political
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This essay deals with two conceptions of the political; one that entails a clash of civilizations associated with a Schmittian critique of liberalism and a second which envisions the political as an emerging domain. The latter idea can be associated with the later work of John Rawls which separates the comprehensive from the political. I argue that it is this idea when reconstructed in relationship to a theory of multiple modernities that can be appropriated for an emerging notion of global justice. Hence, it is in the domain of the political that we should look for a new and emerging concept of justice.
27. Eco-ethica: Volume > 2
Rebecka Lettevall Virtues and Vices — Eco-Ethical Perspectives on Patriotism and Cosmopolitanism—
28. Eco-ethica: Volume > 2
Peter Kemp Droit et éthique —dans un monde de concurrence et de terrorismen —
29. Eco-ethica: Volume > 2
Noriko Hashimoto Nature, Technology, Out of Control: — From the point of view of Inter-Objectivity —
30. Eco-ethica: Volume > 2
Tilman Borsche Überlegungen zu einer kosmopolitischen Kultur im Umgang mit unterschiedlichen Tugendlehren
31. Eco-ethica: Volume > 2
Marie-Hélène Parizeau Métropoles, spacialité et discours politiques de la modernité
32. Eco-ethica: Volume > 2
Jacob Dahl Rendtorff Orcid-ID L’éthique de la reconnaissance des cultures
33. Eco-ethica: Volume > 3
Lars Hertzberg Nature is Dead, Long Live The Environment!
34. Eco-ethica: Volume > 3
Rebecka Lettevall The nature of war and the culture of peace
35. Eco-ethica: Volume > 3
Peter Kemp, Noriko Hashimoto Preface
36. Eco-ethica: Volume > 3
Bernard Reber L ’éthique de la vie, entre écologie sociale et philosophie biologique
37. Eco-ethica: Volume > 3
Richard Kearney Translating across Faith Cultures: Radical Hospitality
38. Eco-ethica: Volume > 3
Bengt Kristensson Uggla Ricœur’s History: The Historical Horizon in Paul Ricœur’s Philosophical Project
39. Eco-ethica: Volume > 3
Manuel B. Dy, Jr. The Confucian Golden Rule in Times of Poverty and Affluence
40. Eco-ethica: Volume > 3
Luca M. Possati Le « cogito blessé » entre éthique et politique
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Quels sont les rapports entre l’éthique et la politique chez Paul Ricoeur ? Le Cogito herméneutique est-il un sujet du droit ? Chez Ricoeur, le passage de l ’éthique à la politique se révèle paradoxale. D’une part, le politique réalise la visée éthique d’une vie bonne : c ’est donc une partie de l ’éthique, un prolongement de celle-ci. De l’autre, le rapport de la politique au pouvoir bouleverse l’éthique : il existe une violence qui ne peut pas être réglée par la morale. Le rapport entre l ’éthique et le politique se configure ainsi à la fois comme une identité et une différence. Ricoeur nous propose la voie d’un kantisme post-hégélien qui trouve sur le plan de la reconnaissance mutuelle et de la logique du don la médiation nécessaire entre éthique et politique. Ainsi, le paradoxe politique assume un nouveau sens créatif.What is the relationship between ethics and politics in Paul Ricoeur ? Is the hermeneutic Cogito the subject of rights ? In Ricoeur, the passage from ethics to politics is paradoxical. On the one hand, the politics achieves the ethical aim of a good life: it is therefore a part of ethics, an extension of it. On the other hand, the relationship between politics and power destroys ethics: there is a kind of violence that cannot be settled by moral rules. The relationship between ethics and politics is configured as both identity and difference. Ricoeur o ffers us the path of a post-Hegelian Kantianism which finds the necessary mediation between ethics and politics in mutual recognition and in the logic of giving. Thus, the political paradox takes on a new creative meaning.