Professionalism, Organizationalism and Sur-moralism: Three ethical systems for physicians

2021 ◽  
Author(s):  
Jonathan Bolton
Keyword(s):  
Ethical Systems

Naturalizing Sharīʿa: Foundationalist Ambiguities in Modern Islamic Apologetics

2015 ◽  
Vol 22 (1-2) ◽  
pp. 45-81 ◽  
Author(s):  
Andrew F. March
Keyword(s):  
Human Nature ◽  
Natural Law ◽  
Islamic Law ◽  
Close Reading ◽  
Natural Religion ◽  
Ethical Systems

This essay discusses an important feature of much modern Islamic writing on law, politics and morality. The feature in question is the claim that Islamic law and human nature (fiṭra) are in perfect harmony, that Islam is the “natural religion” (dīn al-fiṭra), and thus that the demands of Islamic law are easy and painless for ordinary human moral capacities. My discussion proceeds through a close reading of the Moroccan independence leader and religious scholar ʿAllāl al-Fāsī (d. 1974). I discuss the ambiguities within Fāsī’s theory and suggest that the natural religion doctrine might be better understood less as a reduction of Islamic law to “natural law” and more as an apologetic effort to defend the realism and feasibility of Islamic law. In the hands of reformers like Fāsī, this project is beset with unresolved ambiguities around the constraining quality of revealed law in practice and the moral validity of non-Islamic political and ethical systems.


Taming the Corporate Monster: An Aristotelian Approach to Corporate Virtue

2000 ◽  
Vol 10 (3) ◽  
pp. 711-723 ◽  
Author(s):  
Karl Schudt
Keyword(s):  
Resource Management ◽  
Human Activity ◽  
Corporate Ethics ◽  
Efficient Production ◽  
Human Beings ◽  
Moral Agents ◽  
Corporate Entity ◽  
Right Relationship ◽  
Ethical Systems ◽  
Production Resource

Abstract:Corporations are often considered as moral agents. Traditional ethical systems are directed toward human beings—how could human rules be expected to apply to corporations? In this paper an alternative system of ethics is proposed, tailored specifically for the corporate entity. I use the method of Aristotle, in which the character traits (virtues) that are conducive to the goal of human activity, happiness, are derived. For corporations, the goal is taken to be the traditional capitalist one of sustainable profit, and corresponding corporate virtues are derived. I argue that corporate virtues such as Efficient Production, Resource Management, Correct Pricing, and Right Relationship will be beneficial to human beings. It is profitable to consider the interests of human beings, because the corporation will avoid a costly war of offense and retaliation. A corporate ethics is developed that protects humans and has motivating force not based on human nature, but rather profit.

Virtues and Capabilities

2018 ◽  
pp. 586-599
Author(s):  
Steven Torrente ◽  
Harry D. Gould
Keyword(s):  
Political Theory ◽  
Virtue Ethics ◽  
Ethical Theory ◽  
Capabilities Approach ◽  
Way Of Life ◽  
Ethical Thought ◽  
Moral Concepts ◽  
International Political Theory ◽  
Modern Era ◽  
Ethical Systems

After a long dormancy in the modern era, virtue-based ethical thought has once again become a subject of serious consideration and debate in the field of philosophy. The normative orientation of most International Political Theory, however, still comes primarily from principles-based (deontological) or outcome-based (consequentialist) ethical systems. Virtue ethics differs from focus deontological and consequentialist ethics by emphasizing character, context, and way of life, rather than rule-governed action. This chapter reviews the emergence of contemporary virtue ethics as a challenge to overly abstract, language-based analysis of moral concepts, and its development into a broad and nuanced ethical theory. It then connects virtue ethics to the capabilities approach to human development, which is similarly focused.

scholarly journals Violently Peaceful: Tibetan Self-Immolation and the Problem of the Non/Violence Binary

Open Theology ◽  
2015 ◽  
Vol 1 (1) ◽  
Author(s):  
John Soboslai
Keyword(s):  
Hannah Arendt ◽  
The Self ◽  
Self Immolation ◽  
Ethical Systems

AbstractThe paper investigates the conceptual dichotomy of violence and nonviolence in reference to the self-immolations that have been taking place in Tibet for the last several years. First using the insights of Hannah Arendt to distinguish between the categories of violent, nonviolent and peaceful, I approach the question of violence as the problem of acts that transgress prohibitions against causing harm. Using that heuristic, I examine the ways multiple ethical systems are vying for recognition regarding the selfimmolations, and how a certain Buddhist ambivalence around extreme acts of devotion complicate any easy designations of the act as ‘violent’ or ‘nonviolent’. I conclude by suggesting how any such classification inculcates us into questions of power and assertions of appropriate authority.

scholarly journals The Queer Glow up of Hero-Sword Legacies in She-Ra, Korra, and Sailor Moon

2021 ◽  
Vol 5 (1) ◽  
pp. 248-261
Author(s):  
Diana Burgos
Keyword(s):  
Social Networks ◽  
Social Network ◽  
Nuclear Weapons ◽  
Gender And Sexuality ◽  
Collective Unconscious ◽  
Liminal Spaces ◽  
Self Actualization ◽  
Industrial Complexes ◽  
Communal Space ◽  
Ethical Systems

Abstract The narratives within Sailor Moon Crystal, The Legend of Korra, and She-Ra and the Princesses of Power enlist gender fluid and queer protagonists to spearhead rebellions against the heteronormative domains of colonizers, imperialists, zealots, and hypercapitalistic military–industrial complexes. Magic is commodified by each villain; used to crown their exaggerated conquistador reputations and power their nuclear weapons. To defeat them and the toxic sociopolitical narratives and power paradigms they have spawned, Sailor Moon, Korra, Adora, and others must confront how these ideologies have stunted their power, corrupted their ethical systems, and distorted their understanding of their identities. By achieving self-actualization/self-acceptance and collaborating with their allies to do the same, they co-create new endings for themselves and reclaim a broader spectrum of gender and sexuality. Within the liminal moments of these reflective identity battles, protagonists and their allies enter a magical communal space, a social network for a Jungian collective unconscious. Here, they exchange their evolving powers, ideologies, and emotionally charged memories (her stories) and collaborate to liberate their communities. These champions, ambassadors of their (our) collective unconscious, urge us to commune within the liminal spaces of our social networks to self-actualize and collectively unearth a neohuman identity and system of governance.

scholarly journals Stan i perspektywy etyki w Rumunii

Etyka ◽  
1974 ◽  
Vol 13 ◽  
pp. 121-125
Author(s):  
Vasile Popescu
Keyword(s):  
Moral Progress ◽  
Moral Consciousness ◽  
Ethical Research ◽  
History Of ◽  
Socialist Morality ◽  
Ethical Systems

The author describes briefly the activities of different ethical centres and gives a survey of the principle directions of ethical research in Romania. These include primarily normative problems (such as moral progress, the structure of moral consciousness, marital and family morals, the ethics of labour, socialist humanism), the theoretical problems (the relation of ethics to science, the sociology of morals, the history of morals, and a critique of contemporary ethical systems) and translations of classical ethical works. The recent publication of a project for a code of socialist morality gives evidence of the advance and significance of ethical research in Romania.

The Concept of Humility by Clement of Alexandria and Origen

2019 ◽  
pp. 114-137
Author(s):  
Павел Лизгунов
Keyword(s):  
Old Testament ◽  
Clement Of Alexandria ◽  
Origen Of Alexandria ◽  
Moral Teachings ◽  
First Time ◽  
The Relationship ◽  
Biblical Teaching ◽  
Ethical Systems

Цель данной статьи - раскрыть понятие смирения у Климента и Оригена Александрийских. Для этого проводится филологический анализ употребления изучаемыми авторами слов смирение, смиренномудрие и однокоренных с ними, а также богословский анализ учения авторов о соответствующих добродетелях - в сравнении с предшествующей традицией раскрытия этой добродетели. Авторы, стоящие у истоков христианской богословской науки, обобщают сказанное прежде них о добродетели смирения и вносят собственный вклад в христианское учение о смирении. В текстах Климента и Оригена встречаются как античное словоупотребление, в котором термин «смирение» имеет уничижительный смысл, так и христианское употребление в значении нравственной добродетели. Их учение о христианских добродетелях смирения, смиренномудрия и кротости основывается на Священном Писании и содержит в себе черты учения мужей апостольских, ранних апологетов и борцов с гностицизмом. В их текстах впервые ставится вопрос о соотношении христианского и античного учений о смирении, который они пытаются решить в духе примирения античных и христианской этических систем. При этом оба автора указывают на бóльшую древность библейского учения по сравнению с учением Платона, а Климентпрямо называетплатоновское высказывание о добродетельном смирении заимствованием из Ветхого Завета. В ряде случаев зависимость авторов от античной мысли приводит к неточностям и натяжкам в передаче христианского нравственного учения. В частности, это проявляется в учении Климента о добродетельной гордости и в отвержении Оригеном библейских «телесных» форм смирения в пользу смирения по преимуществу интеллектуального. The purpose of this article is to reveal the concept of humility among Clement and Origen of Alexandria. To do this, a philological analysis of the use by the authors of the words humility, humility and cognate with them, as well as a theological analysis of the teachings of the authors about the corresponding virtues, is carried out in comparison with the previous tradition of revealing this virtue. Their teaching on the Christian virtues of humility, humility and meekness is based on the Holy Scriptures and contains features of the teachings of the husbands of the apostolic, early apologists and fighters against Gnosticism. For the first time, their texts raise the question of the relationship between Christian and antique teachings on humility, which they are trying to solve in the spirit of reconciliation of ancient and Christian ethical systems. At the same time, both authors point to the greater antiquity of the biblical teaching in comparison with the teachings of Plato, and Clement directly calls the Platonic statement about virtuous humility borrowing from the Old Testament. In some cases, the authors’ dependence on ancient thought leads to inaccuracies and stretches in the transmission of Christian moral teachings. In particular, this is manifested in Clement’s doctrine of virtuous pride and in Origen’s rejection of the biblical «bodily» forms of humility in favor of humility predominantly intellectual.

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