Ethical Responsibility for the Other Arrested by Epistemic Blindness, Deafness and Muteness: An Ubuntu Perspective

2021 ◽  
pp. 1-25
Author(s):  
M. B. Ramose
Keyword(s):  
The Other ◽  
Ethical Responsibility

scholarly journals Consumers Purchase Behavior Toward Eco-Labelling

2021 ◽  
Author(s):  
Madiha Tahir
Keyword(s):  
Social Responsibility ◽  
Environmental Effects ◽  
The Other ◽  
Purchase Behavior ◽  
Environmental Responsibility ◽  
Ethical Responsibility ◽  
Purchasing Behavior ◽  
Buying Behavior ◽  
Environmental Friendly ◽  
The Relationship

The primary goal of Eco-labels is to promote the knowledge of consumers about positive environmental effects of products and to guide them toward purchasing environmental friendly products. The purpose of the study is to understand fashion consumers' purchasing behavior toward eco-labelling with respect to four factors: the current fashion system, environmental responsibility, ethical responsibility, and social responsibility. The relationship between these four factors in conjunction with eco-labelling and purchase behavior was tested and analyzed. The results proved that eco-labels did influence consumers' buying behavior. Eco-label help consumers to make their decision faster, distinguish those products that they want to buy from the other ordinary products.

Bonhoeffer's Lutheran assertions: Cataphasis as teaching responsibility to the ‘other’

2017 ◽  
Vol 70 (4) ◽  
pp. 390-408
Author(s):  
Michelle C. Sanchez
Keyword(s):  
The Other ◽  
Ethical Responsibility ◽  
Traditional Use ◽  
Epistemic Humility ◽  
Contemporary Christian

AbstractStructural similarities have been noted between Dietrich Bonhoeffer's account of ethical responsibility and more recent accounts advocated by philosophers who emphasise responsibility to alterity. Yet, there remains one stubborn difference between Bonhoeffer and these philosophers: his unequivocal embrace of strongly cataphatic speech. This raises the following question: it is possible for contemporary Christian ethicists and theologians to enlist Bonhoeffer in the aim of reconceiving an ethic of responsibility to the ‘other’ when Bonhoeffer himself relies on such concrete, exclusive language? This article will argue that attention to Martin Luther's defence of theological assertions provides a lens through which the performative force of Bonhoeffer's cataphatic language can be better understood as a particular and traditional use of language that teaches an ethical posture of epistemic humility.

Positive motivation to harm

2018 ◽  
pp. 97-116
Author(s):  
Anthony Lloyd
Keyword(s):  
Competitive Advantage ◽  
Market Share ◽  
The Other ◽  
Ethical Responsibility ◽  
Social Forces ◽  
Structural Deficit ◽  
Status Recognition ◽  
Positive Motivation

This chapter offers evidence to suggest that harm is not something done to precarious workers by social forces and structural deficit but also something inflicted upon each other. The culture of targets and competitive individualism creates the conditions for conflict between managers, co-workers and customers, all of whom seek some degree of status, recognition or security from the infliction of harm on others. Evidence shows managers targeting employees, the emergence of cliques, often management led, which inflict harm on those outside the group, customers willing to belittle, infantilise and abuse employees, and co-workers seeking competitive advantage at the expense of others. This positive motivation to harm reflects the absence of an ethical responsibility for the other and, in some cases, represents the emergence of a subjectivity imbued with the ‘special liberty’ to act as one pleases in order to maximise market share and opportunities within a culture of competition and individual advantage.

Face to Face with the Dead Man: Ethical Responsibility, State-Sanctioned Killing, and Empathetic Impossibility

1997 ◽  
Vol 22 (4) ◽  
pp. 467-492 ◽  
Author(s):  
Patricia Molloy
Keyword(s):  
The Other ◽  
Ethical Responsibility ◽  
Death Row ◽  
Face To Face ◽  
The Face ◽  
The Dead ◽  
Dead Man ◽  
As If ◽  
The Way

The image of the death house with its polished tiles and gleaming oak chair is fading. I turn my attention to where life is. Although I have decided that I will not be going to death row again, I cannot bear to think that there are some men there now who are facing death alone. The other man's death calls me into question, as if, by my possible future indifference, I had become the accomplice of the death of the other, who cannot see it; and as if, even before vowing myself to him, I had to answer for this death of the other, and to accompany the Other in his mortal solitude. The Other becomes my neighbour precisely through the way the face summons me, calls for me, begs for me, and in so doing recalls my responsibility, and calls me into question.

Feeding the Hungry Other: Levinas, Breastfeeding, and the Politics of Hunger

Hypatia ◽  
2016 ◽  
Vol 31 (2) ◽  
pp. 259-274 ◽  
Author(s):  
Robyn Lee
Keyword(s):  
Public Health ◽  
Health Promotion ◽  
Emmanuel Levinas ◽  
The Other ◽  
Ethical Responsibility ◽  
Moral Concern ◽  
Ethical Obligation ◽  
Breastfeeding Promotion ◽  
Quality Food ◽  
Public Health Promotion

Breastfeeding has become a subject of moral concern as its benefits have become well known. Encouraging mothers to breastfeed has been the goal of extensive public health promotion efforts. Emmanuel Levinas makes absolute responsibility to the Other central to his ethics, with giving food to the Other the paradigmatic ethical act. However, Levinas also provides an important critique of the autonomous individual who is taken for granted by breastfeeding promotion efforts. I argue that the ethical obligation to feed the hungry child must be recognized as coextensive with meeting the needs of women, especially given the current absence of important social and economic supports for breastfeeding. Under a Levinasian framework, each of us is ethically responsible for feeding children; this responsibility is not limited to mothers. This ethical responsibility needs to be expressed through improving social and economic supports necessary for those individuals who wish to breastfeed, instead of attempting to convince women to breastfeed. This ethical responsibility must also be understood in a broader context of a politics of hunger, which provides access to quality food for all, and goes beyond mere nutrition to include the importance of culture, touch, and intimacy in the enjoyment of food—what Levinas calls “good soup.”

scholarly journals Etikken i den maskerede by. Om Baumans etiske afvisning af den postmoderne bys æstetisering

2009 ◽  
Vol 20 (1) ◽  
pp. 7-23
Author(s):  
Lasse Suonperä Liebst
Keyword(s):  
Key Words ◽  
Emmanuel Levinas ◽  
Urban Sociology ◽  
The Other ◽  
Ethical Responsibility ◽  
Human Being ◽  
Per Se ◽  
The Stranger ◽  
The City ◽  
Ethical Demand

Artiklen problematiserer Zygmunt Baumans argument om, at æstetiseringen i den postmoderne by er uforenelig med en virksom etisk ansvarlighed for den fremmede i byen. Denne forståelse er kraftigt inspireret af Emmanuel Lévinas’ fænomenologiske nærhedsetik, der forstår æstetik og etik som antagonistiske fænomener. Med afsæt i denne forståelse anser Bauman æstetiseringen af den Anden, som en maskering af det nøgne ansigt, der ifølge Lévinas er den etiske fordrings kilde. Hermed mødes den Anden ikke som et unikt menneske, men snarere som et overfladisk objekt, der nydes uden etisk ansvar. Artiklen peger på, at Knud E. Løgstrups fænomenologiske nærhedsetik – som Bauman fejlagtigt jævnfører med Levinas’ – tilbyder en interessant alternativ forståelse af forholdet imellem æstetik og etik: Ifølge Løgstrup har æstetikken nemlig forrang for etikken. Artiklens afgørende argument bliver i lyset heraf, at den etiske fordring som den Anden stiller, forudsætter at jeg er i kontakt med dennes liv, hvilket netop sker i den æstetiske sansning. Den æstetiske maskering af den Anden kan således ikke per se afskrives som en uetisk objektificering, men rummer snarere potentialet til, at jeg på sanselig-æstetisk vis kommer i stemt nærvær med det liv, der fordrer mig etisk. ENGELSK ABSTRACT: Lasse Suonperä Liebst: Ethics in the Masked City The article questions Zygmunt Bauman’s argument that the aesthetization of the postmodern city is incompatible with the existence of an ethical responsibility towards the stranger in the city. This argument stems from Emmanuel Lévinas’ phenomenological ethics of proximity according to which aesthetical and ethical phenomena are antagonistic. Bauman’s lévinasian argument is based on the assumption that the aesthetization of The Other in the city veils the naked face which, according to Lévinas, is ethically demanding. This way, The Other is not faced as a unique human being, but rather as a masked and fungible object, which can be enjoyed without any responsibility. In this article it is argued that Knud E. Løgstrup’s phenomenological ethics of proximity, which Bauman sees as nearly equivalent to Lévinas’ ethics, offers an alternative theoretical concep-tualization. According to Løgstrup, the aesthetics has primacy over the ethical: The ethical demand of The Other presupposes that I am in contact with the life of The Other which takes place in a sensuous-aesthetic way. The aesthetical masking of The Other, thus, is not per se an unethical objectification, but rather a sensuous way to become ethical demanded by the Other. Key words: Zygmunt Bauman, Knud E. Løgstrup, Emmanuel Lévinas, urban sociology, aesthetization, ethics of proximity.

scholarly journals La fondazione filosofico-teologica dell’etica dell’ambiente

2005 ◽  
Vol 54 (1) ◽  
Author(s):  
Karl Golser
Keyword(s):  
Environmental Ethics ◽  
The Other ◽  
Ethical Responsibility ◽  
Theological Ethics ◽  
Human Beings ◽  
Philosophical Thinking ◽  
Holy See ◽  
The Bible ◽  
The Earth ◽  
Catholic Theological

Storicamente si può affermare che la Santa Sede è stata all’avanguardia nell’attenzione posta ai problemi ecologici, perché le sue prime prese di posizione risalgono all’inizio degli anni ‘70. Un’etica teologica cattolica si è sviluppata dalla metà degli anni ’80, dopo che le scienze bibliche hanno dovuto confutare l’accusa che l’antropocentrismo della Bibbia sia stata una delle cause dello sfruttamento della terra. Le ragioni storiche di un atteggiamento sbagliato verso la natura sono da vedere piuttosto nel pensiero filosofico moderno che si è sviluppato spesso in contrapposizione al cristianesimo, mentre la Bibbia e la teologia hanno in verità una visione teocentrica della creazione. I tentativi filosofici, che al posto dell’uomo vogliono mettere al centro della riflessione etica la natura stessa o la vita o anche la possibilità di soffrire, non hanno consistenza perché soltanto la persona umana come essere consapevole e libero può assumersi una responsabilità etica. Bisogna però tener conto di tutte le altre creature che in quanto create hanno una loro dignità propria. Essere creati significa essere relazionati a Dio; la fede in Dio Creatore comporta così un l’antropocentrismo relazionale. Da questi presupposti può essere sviluppata un’etica ecologica teologica che ha due percorsi, uno che insiste sul cambiamento necessario degli atteggiamenti di fondo verso la natura (le virtù ecologiche), ed uno che da determinati principi e da esperienze consolidate formula delle norme concrete per l’agire ecologico responsabile. ---------- Historically, one can say that the Holy See has been a pioneer for the attention paid to ecological issues, as it started taking a stance on the topic already in the early ‘70s of XX century. A catholic theological ethics was developed in the mid-‘80s, after the biblical sciences had to refuse the accusation that made biblical anthropocentrism one of the main causes of the exploitation of the earth. The historical reasons for a wrong attitude toward nature are to be found instead in the contemporary philosophical thinking that often developed against Christianity, while theology and the Bible promote a theocentric vision of creation. The philosophical attempts that place nature or life, or even the chance to suffer in lieu of man at the center of the ethical way of thinking, have no grounds because only human beings, self-aware and free, can take ethical responsibility. One needs to consider all creatures that, being created, have a dignity of their own. Being created means having a relation with God. Hence, the faith in the Creator involves a relational anthropocentrism. Departing from such assumptions, a theological environmental ethics can be developed along two paths, one insisting on the necessary change of the basic stance toward nature (i.e. ecological virtues), the other starting from recognized principles and experiences and postulating actual rules for responsible ecological behavior.

How might Levinas' concept of the other's priority and Derrida's unconditional hospitality contribute to the philosophy of the modern hospice movement?

2010 ◽  
Vol 8 (2) ◽  
pp. 215-220 ◽  
Author(s):  
Ciro Augusto Floriani ◽  
Fermin Roland Schramm
Keyword(s):  
Jacques Derrida ◽  
Emmanuel Levinas ◽  
Point Of View ◽  
The Other ◽  
Ethical Responsibility ◽  
Latin Word ◽  
Phenomenological Experience ◽  
Hospice Movement

AbstractHospitality is commonly referred as one of the meanings of hospes, the Latin word which is also the root of hospice. This article explores the semantics of the word hospice - the seal of identity of modern hospice movement - and attempts to integrate the meaning of hospitality into the modern hospice movement, understood as unconditional reception. Therefore, the article analyzes the concept of unconditional hospitality, developed by Jacques Derrida and that of ethical responsibility proposed by Emmanuel Levinas based on the phenomenological experience of the other. From this point of view, these two concepts tie in with the meaning of hospice, bringing substantial grounding elements to the hospice movement for the construction of a protective ethos.

scholarly journals “The House of Your Church Is Burning”: Race and Responsibility in Marilynne Robinson's Gilead

2016 ◽  
Vol 51 (1) ◽  
pp. 141-162
Author(s):  
LEE SPINKS
Keyword(s):  
Ethical Decision ◽  
Black Body ◽  
Christian Ethics ◽  
Good Faith ◽  
The Other ◽  
Ethical Responsibility ◽  
The Novel ◽  
The Core ◽  
The One ◽  
Bleeding Kansas

This article examines Marilynne Robinson's novel Gilead in dialogue with her speculative reflection upon Dietrich Bonhoeffer's theology to read the novel as a radically ambivalent text which exposes an aporia at the core of the Reverend Ames's Christian ethics. This ambivalence appears in the way that Ames's version of his own family history works assiduously to expiate the perceived violence done to ethics by his grandfather's support for abolitionist violence while remaining haunted by the thought that in the unforgiving context of Bleeding Kansas simply to insist upon an absolute distinction between violence on the one hand and ethics and law on the other may be irreconcilable with the workings of good faith and the ends of justice. Reinterpreting Ames's narrative in the light of Jacques Derrida's reflection on the paradoxical structure of ethical responsibility, the article argues that the violence done to Ames's ethical reflection by the memory of the grandfather, John Brown, and the excluded black body reveals the agonistic location of the ethics of abolitionist history between two kinds of violence on the uncertain border between justice and law which defines the ground of every genuinely ethical decision.

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