Ricoeur and Cheng’s Parallel Reconciliations of the Right and the Good

2021 ◽  
pp. 1-14
Author(s):  
Joshua Mason
Keyword(s):  
Cross Cultural ◽  
Moral Life ◽  
Kantian Ethics ◽  
Ethical Life ◽  
Cultural Framework ◽  
The Right

Abstract Drawing on Paul Ricoeur’s “little ethics” and Chung-ying Cheng’s work on Confucian and Kantian ethics, this essay reinforces the broad outlines of a cross- cultural framework for reconciling conflicts between the good and the right, teleology and deontology, and perfectionism and liberalism so that we can recognize dynamic concerns across the grand sweep of moral life. Ricoeur and Cheng describe roughly parallel sets of relations and highlight similar dynamics among three planes of ethical life.

Recognition of a Person’s Rights and Ethical Fulfilment

2017 ◽  
Vol 4 (3) ◽  
pp. 33
Author(s):  
Vereno Brugiatelli
Keyword(s):  
Human Rights ◽  
Self Esteem ◽  
Private Life ◽  
Fundamental Rights ◽  
Ethical Life ◽  
Institutional Conditions ◽  
Level I ◽  
The Right ◽  
Forms Of Violence ◽  
Desperate Attempt

Man's ethical fulfilment often faces objective obstacles in the deprivation of rights. The negation of the recognition of certain fundamental rights, or worse, the radical misrecognition of man, which translates into different forms of violence, often artfully disguised both on an individual and collective level, produces devastating consequences in the private life of a person upsetting all forms of positive self-esteem. The recognition of human qualities, accompanied by the right to express and extend them, is an integral part of the ethical life of each individual and, at the same time, constitutes a fundamental moment in the construction of a responsible civilized community. In this dissertation, I aim to analyse the connection between ethical life and human rights in order to draw attention to the repercussions that the recognition and misrecognition of liberty produce with regard to man's ethical fulfilment. From this perspective, I intend to highlight the importance of the existence of favourable juridical and institutional conditions to ensure ethical fulfilment. At this level, I will underline that the deprivation of capabilities is often the main cause of the profound sense of discontent affecting individuals in their desperate attempt to realise a type of existence which corresponds to their ambitions.

scholarly journals Development of Psychology in Sri Lanka in comparison to Germany: Origin, Development, and Limitations

2017 ◽  
Vol 4 (2) ◽  
Author(s):  
Asanka Bulathwatta
Keyword(s):  
Sri Lanka ◽  
Development Process ◽  
Cross Cultural ◽  
European Region ◽  
Sri Lankan ◽  
Proper Place ◽  
Asian Region ◽  
Cultural Framework ◽  
Similarities And Differences ◽  
The Cross

Development process of any other field is not a quick one. It may come across steps throughout the history. When we compare the European region with the Asian region the situational processes they came across have similarities and differences. Germany is the birthplace of many psychological schools in which Sri Lanka still have some shadow of those schools and keep continuing some parts of psychology adapted from this society. Nevertheless, there are some trends of having own psychological practices affirming the cross-cultural framework. Sri Lankan universities are now trying to give a proper place for Psychology but still the tendency is not adequate compared to the placement given into other disciplines.

scholarly journals La interpretación del mandamiento del amor en la ética kantiana. The Interpretation of Love Commandment in Kantian Ethics

2017 ◽  
Author(s):  
Juan Pablo Martínez Martínez
Keyword(s):  
The Other ◽  
Moral Experience ◽  
Kantian Ethics ◽  
Other Hand ◽  
The One ◽  
The Right ◽  
Correct Understanding

La exégesis que Kant lleva a cabo del mandamiento evangélico del amor en la KpV y en la Fundamentación de la Metafísica de las costumbres pone en juego algunos de los principales aspectos de la “doctrina” ética kantiana. En este trabajo me propongo analizar si el enfoque moral kantiano sería el instrumento hermenéutico adecuado para una correcta comprensión no sólo del imperativo evangélico, sino de la realidad ética en la que el hombre, por un lado, se desenvuelve, y por otro lado, vivencia precisamente en medio de los valores ambivalentes o más bien anfibológicos que caracterizan a toda experiencia moral humana impresa con el sello de la autenticidad.The exegesis that Kant realizes about the Gospel commandment of love in the KpV and the Groundwork of the Metaphysic of Morals shows some of the main aspects of the “doctrine” Kantian ethics. In this paper, I will analyze whether the kantian moral approach would be the right tool to get a correct understanding of the imperative Gospel and the ethics reality in which, on the one hand, the man grows and, on the other hand, has experience right in the middle of ambivalent or ambiguous values that distinguish every human moral experience printed with the stamp of authenticity.

THE RIGHT OF SELF-DEFENSE AND THE ORGANIC UNITY OF HUMAN RIGHTS

2021 ◽  
pp. 1-36
Author(s):  
David Little
Keyword(s):  
Human Rights ◽  
Use Of Force ◽  
Preliminary Evidence ◽  
Cross Cultural ◽  
Legal Concept ◽  
Organic Unity ◽  
Cultural Rights ◽  
Self Defense ◽  
Legal Justification ◽  
The Right

Abstract The article challenges the fashionable but finally unsupportable opinion in political and academic circles that there exists no compelling, unitary, universally resonant moral and legal justification of human rights. The argument is intimated by two overlooked passages in the preamble to the Universal Declaration of Human Rights that presuppose the right of self-defense against arbitrary force, understood as both a moral and legal concept, and as relevant both to personal and collective life. It shows how the logic of defensive force underlies the three formative human rights instruments: the UDHR, and the two covenants on political, legal, economic, social, and cultural rights. The underlying claim is that good reasons of a particular kind are required to justify any use of force, a claim that makes perfect sense against the backdrop of the atrocities committed by the German fascists and their allies in the mid-twentieth century. The article also refers to compelling, if preliminary, evidence of the widespread cross-cultural acceptance of the moral and legal right of self-defense, suggesting a basis for the worldwide comprehensibility and appeal of human-rights language.

A Cross-Cultural Framework

2019 ◽  
pp. 159-179
Author(s):  
Asha Bhandary
Keyword(s):  
Cross Cultural ◽  
Cultural Framework

Part VIII Accountability for Displacement and Refugee Rights Violations, Ch.65 Border Crimes as Crimes against Humanity

2021 ◽  
Author(s):  
Mann Itamar
Keyword(s):  
Criminal Law ◽  
Structural Violence ◽  
Crimes Against Humanity ◽  
Vienna Convention ◽  
Kantian Ethics ◽  
Social Lives ◽  
Basic Tenet ◽  
Interpretive Theory ◽  
The Right ◽  
Asylum Seekers And Refugees

This chapter examines border violence as ‘crimes against humanity’. It begins by explaining what it takes to interpret the phrase ‘crimes against humanity’, as it appears in article 7 of the Rome Statute, in light of rules of interpretation articulated in the Vienna Convention on the Law of Treaties. The chapter then looks at three theories of crimes against humanity. The first follows a basic tenet of Kantian ethics: the charge of crimes against humanity denounces the transformation of humans from ends in themselves to means of governing, or even of eliminating, the lives of others. A second option posits that the key aspect of claims concerning crimes against humanity directed at refugees is that they exert a kind of structural violence: certain kinds of border violence establish a system that extinguishes legal protections for humans, while making such results appear natural. Unlike other cases in which structural violence is rendered transparent to criminal law, contemporary border violence against asylum seekers and refugees can be effectively captured within a criminal law framework. A third interpretive theory suggests that border violence is deleterious towards people’s social lives, as it separates them into hermetic units and prevents interaction and mobility between groups. Proponents of this view may proceed to argue that sealing borders and eliminating the right to asylum is part of a larger plan for solidifying global racial and economic hierarchies: a ‘global apartheid’.

scholarly journals The goal of Christian virtue ethics: From ontological foundation and covenant relationship to the Kingdom of God

2013 ◽  
Vol 47 (1) ◽  
Author(s):  
Solomon Yiu ◽  
Koos Vorster
Keyword(s):  
Virtue Ethics ◽  
Kingdom Of God ◽  
Human Existence ◽  
Moral Life ◽  
Paul Tillich ◽  
Human Beings ◽  
Divine Presence ◽  
Final Good ◽  
The Right

This article examined what constitutes Christian virtue ethics and its goal of highest human good. Christian virtue is a reality that is ontologically rooted in the grace of God through the atonement of Christ to envision the final good of creation. This view is drawn on the tripartite division of faith, hope and love as well as Paul Tillich’s ontological focus on the acclaimed quality of the virtue of love in relation to, and unity with, the virtues of power and justice as the ultimate reality in the divine ground for human existence. Christian believers must reunite the virtues which are received from God and by which Christians transformed in reality as new beings in the pursuit of the supreme goodness. Michael Horton’s covenantal model revealed a human being’s encounter with God, not only meeting, but recognising a stranger (a genuine ‘otherness’) under a covenant that was initiated by the grace of God with an awareness of his presence that was always immanent. A covenantal approach is used to describe the divine ‘presence’ and ‘absence’ as ethical and relational in getting the right conception and direction for our purpose from God. It also deals with the question of how our moral life is related to God and fellow humans toward the final goodness which is the highest good of the Kingdom of God. This article concluded with the coming rule of God’s imminent Kingdom as the true ultimate end of human beings and the eschatological fulfilment of humanity in goodness. The emphasis of the eschatological ethics lays on the theocentric futurity of the Kingdom directing Christians to the goal of the ultimate ideal and shaping the present existence of a Christian life.Hierdie artikel ondersoek Christelike deugde-etiek en die doelwit van die hoogste menslike heil. Christelike deug is ’n realiteitsontologie wat veranker is in God se genade deur die versoening van Christus om sodoende die uiteindelike heil van die skepping te visualiseer. Die siening is gebaseer op die drieledige verdeling van geloof, hoop en liefde. Verder is dit gebaseer op Paul Tillich se ontologiese fokus op die prysenswaardige deug van liefde in verhouding en in eenheid met die deugde van mag en geregtigheid as die uiteindelike realiteit van die mens se bestaan. Christen-gelowiges moet die deugde wat hulle van God ontvang en waardeur hulle vernuwe word, versoen met die realiteit as nuwe wesens wat na die hoogste heil soek. Michael Horton se verbondsmodel wys dat die menslike konfrontasie met God nie net ’n ontmoeting is nie, maar ook die herkenning van ’n vreemdeling, ’n gans Andere, binne ’n verbond wat deur die genade van God geïnisieer word. Daar bly ’n bewustheid van sy teenwoordigheid wat altyd immanent is. ’n Verbondsbenadering beskryf die goddelike ‘teenwoordigheid’ en ‘afwesigheid’ as eties en relasioneel tot die verkryging van die regte verstaan van God self. Die verbondsbenadering gee ook ’n begrip van hoe ons morele lewe tot God en ons medemens verbind is tot die finale heil wat uiteindelik die heil van die Koninkryk van God inhou. Die artikel sluit af met die toekomstige regering van God se immanente Koninkryk as die ware uiteinde van die mens en die eskatologiese verwesenliking van goedheid. Die klem van eskatologiese etiek lê in die teosentriese toekomsgerigtheid van die Koninkryk − wat vir Christene die rigting na die doel van die uiteindelike ideaal aandui en wat die huidige bestaan van ’n Christen bepaal.

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