scholarly journals Apathy in caregiving –

2021 ◽  
Vol 7 (1) ◽  
Author(s):  
Daniël Louw
Keyword(s):  
Restorative Justice ◽  
Practical Theology ◽  
Local Communities ◽  
Theology Of The Cross ◽  
Poor People ◽  
Moral Issues ◽  
Liquid Modernity ◽  
Seven Deadly Sins ◽  
Moral Blindness ◽  
Pastoral Caregiving

Over the years little attention has been given to a practical theology of compassion. Even in the discussion on theopaschitic theology, and the implication of a theology of the cross for theory formation in practical theology and the praxis of ministry, the emphasis was mainly on reconciliation, forgiveness, and the notion of restorative justice. Ethical and moral issues dominated the discourse. In the meantime, it seems that people in their quest for a humane society, social justice and human dignity are exposed to a gradual inflation of compassion. The migrant crisis has become a crisis of replacement and apathy; xenophobia represents and antipathy of local communities towards strangers. The emphasis on wealth and importance in affluent societies create carelessness, insensitivity and even antipathy against the demands of strangers and poor people. Zygmunt Bauman (2013) refers to “moral blindness and the loss of sensitivity in liquid modernity”. At the same time, disillusionment breeds a kind of antipathetic anger, captured in a very poignant and harsh expression: “F*ck you” (Manson 2016). This phenomenon of antipathy and indifferentism had already been identified as a huge stumbling block for ministry in medieval times and life in monasteries. Sloth had been earmarked as one of the seven deadly sins. How then should a theology of compassion and the praxis of pastoral caregiving respond to these very challenging phenomena of apathy, indifferentism, sloth, and life fatigue?

scholarly journals Public relations in liquid modernity: How big data and automation cause moral blindness

2019 ◽  
Vol 8 (3) ◽  
pp. 319-331
Author(s):  
Philipp Bachmann
Keyword(s):  
Big Data ◽  
Public Relations ◽  
Ethical Theory ◽  
Digital Communications ◽  
Persuasive Communication ◽  
Corporate Communications ◽  
Liquid Modernity ◽  
Moral Blindness ◽  
False Start ◽  
Communications Management

Despite coming from a world-famous, widely published sociologist and ethicist, Zygmunt Bauman’s thought has not significantly influenced scholarship on public relations. Although Bauman’s works indeed challenge classical theories of public relations, they also offer concepts that can reshape current understandings of how organisations interact with publics. Referring to Bauman’s social and ethical theory, in this article, I argue that amid the transition from solid to liquid modernity, the boundaries between public relations and other communications disciplines also become liquid and ultimately dissolve. As a consequence, experts from traditional disciplines within communications (e.g. public relations, marketing and corporate communications) increasingly compete with data engineers to influence publics, and in the process, their attempts at persuasive communication neglect moral considerations. In light of that dynamic, I contend that the recent data scandal involving Cambridge Analytica does not represent a false start but the dark future of digital communications management.

Bauman on Moral Blindness

2018 ◽  
Vol 23 (1) ◽  
pp. 69-94
Author(s):  
Anthony Chuwkuebuka Ohaekwusi ◽  
Keyword(s):  
Individual Choice ◽  
Moral Obligations ◽  
Modern Culture ◽  
Liquid Modernity ◽  
Moral Agents ◽  
Moral Blindness ◽  
The Social ◽  
The Holocaust ◽  
The Face ◽  
The Universe

This article analyzes Zygmunt Bauman’s notion of moral blindness against the backdrop of his designation of modern culture as a dynamic process of liquefaction constantly dissolving every paradigm and subject to the flexible and indeterminate power of individual choice. Bauman argued that the social conditions of this radically individualistic liquid modernity result in a kind of moral insensitivity that he calls adiaphorization. Adiaphorization for him places certain human acts outside the “universe of moral obligations.” It defies the entire orthodox theory of the social origins of morality as it reveals that some dehumanizing monstrous atrocities like the holocaust and genocides are not exclusively reserved for monsters, but can be attributable to “frighteningly normal” moral agents. The present text therefore attempts to discuss the various moral implications of Bauman’s analysis of moral blindness, with a view to highlighting its weaknesses. It moves on to explore Bauman’s recourse to Emmanuel Levinas’ ethics of the “face of the Other” as a viable ethical remedy that trumps the uncanny effects of this whole adiaphorization effect. Finally, the paper further advances his call for a rediscovery of the sense of belonging, by appealing to some major insights originating from African traditions of ethical communalism in order to propose a possible route towards the avoidance and amelioration of this moral challenge.

scholarly journals METODOLOGINĖ DRAUGYSTĖ – TEORETIKŲ DIALOGAS

Problemos ◽  
2013 ◽  
Vol 85 ◽  
pp. 207-212
Author(s):  
Julija Tuleikytė
Keyword(s):  
Zygmunt Bauman ◽  
Liquid Modernity ◽  
Moral Blindness

Zygmunt Bauman and Leonidas Donskis. Moral Blindness: Loss of Sensitivity in Liquid Modernity. Polity, 2013. 224 p. ISBN-10: 0745662757 Methodological Friendship – Dialog of TheoreticiansJulija Tuleikytė>

scholarly journals Restorative justice in Macedonian criminal legislation and difficulties in its implementation

Temida ◽  
2010 ◽  
Vol 13 (3) ◽  
pp. 5-24
Author(s):  
Oliver Bacanovic
Keyword(s):  
Restorative Justice ◽  
Educational System ◽  
Subject Matter ◽  
Critical Mass ◽  
Local Communities ◽  
Conflict Situation ◽  
Recent Time ◽  
Political Will ◽  
The Subject ◽  
Criminal Legislation

The subject-matter of this paper is to provide an overview of the situation/ status within Macedonian criminal legislation as a concept whose introduction and implementation is of recent time. This issue is addressed at two levels: through the overview of the representation of restorative justice elements within the Macedonian criminal legislation and through foreseeing the difficulties considering the implementation of this concept. Regarding the second level the author especially focuses on the difficulties with which social work centers and local communities have to deal. In order to answer the posed questions the author used his own findings, as well as the findings to which he came during the direct contacts with representatives of respective institutions or on the grounds of materials that these institutions provided. In the conclusion, the author attempts to answer to the closing question: can we be satisfied with the accomplished in the area of restorative justice? The author attempts to answer on the grounds of certain indicators (political will, material assumptions, realized professional trainings and education). The author points out to the necessity of acting in the educational system as well on all levels with an aim to create indispensable critical mass within society that will have an upgraded awareness for peaceful resolution of the conflict situation.

scholarly journals Pastoral caregiving as life science: Towards an existential hermeneutics of life within the interplay between pastoral healing (cura vitae) and spiritual wholeness

2017 ◽  
Vol 51 (1) ◽  
Author(s):  
Daniël J. Louw
Keyword(s):  
Practical Theology ◽  
Basic Assumption ◽  
Life Science ◽  
Spiritual Healing ◽  
Theological Reflection ◽  
Existential Analysis ◽  
Spiritual Wholeness ◽  
The Media ◽  
Practical Theological ◽  
Pastoral Caregiving

Currently, the media is creating an illusion of youthful wellbeing: ‘healthism’. But is life merely about physical health? What is meant by spiritual healing in pastoral caregiving? By means of the ontology of life and an existential analysis of the structure of being, a grid is developed in order to make a pastoral diagnosis regarding the interplay between different aspects and dimensions of the category life. It is argued that, seeing the bigger picture in a pastoral hermeneutics of life, contributes to spiritual healing (cura vitae). The basic assumption is that cura animarum should be designed in theory formation in pastoral caregiving as follows: faith care as life care. It is, in this respect, that the Christian spiritual categories of anastrephō, peripateō and hodos can be used in practical theological reflection to describe praxis in practical theology as fides quaerens vivendi [faith seeking lifestyles]. A spirituality of lifestyles points to habitus [human soulfulness] as new modes of ‘walking with God’ and ‘living with God’ (pneumatological praxis of God). Fides quaerens viviendi should be exemplified by a taxonomy of virtues.

Restorative Justice as a Key for Healing Communities

2008 ◽  
Vol 15 (1-2) ◽  
pp. 53-73 ◽  
Author(s):  
Christo Thesnaar
Keyword(s):  
South Africa ◽  
Restorative Justice ◽  
Local Communities ◽  
The Other ◽  
Economic Gain ◽  
Christian Church ◽  
South Africans ◽  
The Past ◽  
Life Journey

AbstractSouth Africa is indeed a country of many contrasts, of extreme wealth and extreme poverty. All South Africans were deeply affected by apartheid and this had a huge effect on how communities (including both offenders and victims) on all levels took shape: where they lived, the quality of their housing and neighbourhoods, the resources they had or did not have at their disposal, what schools their children attended, what opportunities they had for economic gain and how they were emotionally affected by the policies of apartheid. This article specifically intends to argue that communities should deal in a positive and urgent way with the divide caused by the past so that victims and offenders do not stay victims and offenders but are assisted to move on in their life journey towards healing and wholeness. The author believes that the key for reaching this goal is justice, especially restorative justice. With this qualification in mind the article wants to argue that the Christian church in particular can play a central role in implementing restorative justice in local communities. This will ultimately help to break the destructive cycle of being a victim today and an offender tomorrow, or the other way round.

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