The Socio-Ethical Dimension of Knowledge

2022 ◽  
Keyword(s):  
Hypatia ◽  
2005 ◽  
Vol 20 (2) ◽  
pp. 119-134 ◽  
Author(s):  
Sabine Gürtler

2017 ◽  
Vol 1 (1) ◽  
Author(s):  
Nurul Fatima Hasan

Indeed, in terms of the whole implementation of life has been arranged in the view of Islamic teachings to regulate all human life including in relation to the implementation of the economy and business. Islam does not allow any person to work haphazardly to achieve his/her goals and desires by justifying any means such as committing fraud, cheating, false vows, usury, and any other vanity deeds. But, Islam has given a boundary or line between the allowable and the unlawful, the right and wrong and the lawful and the unlawful. These limits or dividing lines are known as ethics. Behavior in business or trade is also not escaped from the moral value or business ethics values. Islamic business ethics is of which adheres to the principle of unity, equilibrium principle, freewill principle, responsibility principle, It is important for business people to integrate that ethical dimension into the framework or scope of the business. Keyword: Ethics, Business Ethics, Islamic Business Ethic.


2020 ◽  
pp. 204382062097596
Author(s):  
Miriam Tedeschi

This author’s reply responds to the commentaries by Collins, Conradson, Gilmartin, Jacobsen, and Shubin of my article, ‘On the Ethical Dimension of Irregular Migrants’ Lives: Affect, Becoming and Information’. What I suggest in this commentary and in the article has to be considered only as a starting point in developing an operationalisation of a Simondonian theory and vocabulary, which might provide further insights into the complexity of migration phenomena and beyond. In this response, in particular, I highlight how a spatial ethics of affects can be further developed to better comprehend migrants and their daily struggles.


2006 ◽  
Vol 28 (1) ◽  
pp. 93-99
Author(s):  
Russell Lewis

The public increasingly views DNA testing as an unassailable way to verify the identity of historical figures. The Chicago Historical Society explored the appropriateness of DNA analysis and other forensic scientific methods to authenticate Lincoln assassination-related artifacts in its collection. The study concluded that DNA testing would damage or destroy the artifacts. More importantly, it determined that DNA and other scientific analysis of historical artifacts or historical figures' remains should be done only in the context of an ethical framework. The article discusses the development of ethical guidelines for museums and historians to follow when considering such studies.


1994 ◽  
Vol 38 (1) ◽  
pp. 115-133
Author(s):  
Helmut Kaiser

AbstractThe thoughts presented here describe the »Reality« of money and its Connections, in the sense oft he point of attachment, to an ethic of »Money«. The respective theological remarks to the descriptions integrate, strenghten and interpret these and thus present perspectives for the handling of money without, however, providing handling methods. A functional view of the social and economic sciences is not sufficient for a description of money by means of (the theological) ethics. Although ethics must have knowledge of this »Rationality«, yet the many methods of talking of and money are an indication for ethical reflections that behind the functional reality of money there lurks an »Ethical« dimension (money, wealth, power;justice, goodness, solidarity; time is money, insatiability, magic, idolatry of money) which require tobe deciphered and interpreted.


2004 ◽  
Vol 8 (2-3) ◽  
pp. 227-242
Author(s):  
Christine Benton ◽  
Raymond Benton

AbstractIn this paper we argue for the importance of the formal teaching of environmental ethics. This is, we argue, both because environmental ethics is needed to respond to the environmental issues generated by the neoliberal movement in politics and economics, and because a form of environmental ethics is implicit, but unexamined, in that which is currently taught. We maintain that students need to become aware of the latent ethical dimension in what they are taught. To help them, we think that they need to understand how models and metaphors structure and impact their worldviews. We describe how a simple in-class exercise encourages students to experience the way metaphors organize feelings, courses of action, and cognitive understandings. This is then intellectualized by way of Clifford Geertz's concept of culture and his model for the analysis of sacred symbols. From there we present a brief interpretation of modern economics as the embodiment of the dominant modern ethos. This leads into a consideration of ecology as a science, and to the environmental ethic embodied in Aldo Leopold's "Land Ethic." We close with a personal experience that highlights how environmental teaching can make students aware of the presence of an implicit, but unexamined, environmental ethic.


2006 ◽  
Vol 40 ◽  
pp. 44-56
Author(s):  
Eric Nelson ◽  

Heidegger’s critique of ethics has been interpreted as an abolition of the ethical that nihilistically precludes the possibility of ethics. Yet Heidegger questioned ethics as systematizing discourses about hierarchies of values, prescriptions, norms, and axioms cut off from their worldly and factical contexts. I argue that this questioning of rule-based ethics does not necessarily entail a denial of the ethical, since it has its own ethical preoccupations in the sense of reflection on practical activity (praxis) and the formal indication of how Dasein factically exists. This reading is supported by Heidegger’s later depiction of the ethical as the ethos of an originary dwelling. Further, Heidegger’s practice of thinking indicates and enacts the ethical as confrontation and responsive encounter: (1) even if he did not formulate an ethical system, a universal prescriptive principle, or a moral code; and (2) despite his own undeniable ethical failures. This promising yet underdeveloped ethical dimension is visible both in the style, method, and event of his philosophizing and in his attention to the issue of individuation in the context of the Dasein’s conformity to the power of everydayness and the social. Individuation, a primary issue of Being and Time and other works of the 1920’s, occurs through the attuned comportment and understanding that Dasein each time is, yet as individuation it takes place in being-with others. The identity and difference of human existence is formed in social comportment and understanding—in addressing and being addressed, in the interdependent and interpretive setting apart of encountering and being encountered, in the responsive confrontation, differentiation, and separation of Auseinandersetzung.


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