Role morality, dirty hands, and the theology of vocation

2018 ◽  
pp. 171-181
Author(s):  
W. Bradley Wendel
Keyword(s):  
Dirty Hands ◽  
Role Morality

Marxism and Dirty Hands

1986 ◽  
Vol 3 (2) ◽  
pp. 204-223
Author(s):  
Steven Lukes
Keyword(s):  
Classical Problem ◽  
Dirty Hands ◽  
The Republic

Lenin asked the question: what is to be done? A second question, which Lenin did not ask is: What is not to be done? A third question arises when answering the first and second yields incompatible directives. How are we to understand and respond to such situations, in which, as Machiavelli put it, the Prince must learn, “among so many who are not good,” how “to enter evil when necessity commands” for the good of the Republic? This is the Classical Problem of dirty hands. What, if anything, does Marxism have to say about it?

scholarly journals Compromise: What Makes it Bad?

2017 ◽  
Vol 31 (1) ◽  
pp. 34-48 ◽  
Author(s):  
Nigel Biggar
Keyword(s):  
Basic Principle ◽  
Moral Evil ◽  
Moral Sense ◽  
Moral Rule ◽  
Dirty Hands ◽  
Judicial Process ◽  
Principle Of Justice ◽  
Moral Wrongness

This article considers what makes a compromise bad. First, it defines a compromise as a decision involving a loss of good (i.e., an evil), which should therefore be accompanied by ‘agent-regret’. Regret, however, is not moral guilt. Pace proponents of ‘dirty hands’, a morally right compromise cannot retain elements of moral wrongness (as distinct from non-moral evil). Second, the article proceeds to elaborate the features of bad compromise further in terms of common moral sense: the preference of less rather than more of a single good; the preference of an inferior to a superior good; and the violation of an absolute moral rule. Third, it extends its elaboration in terms of three historical cases: the abandonment of strategic promotion of a good; tactical suspension for insufficient reasons; complicity in indubitable and certain injustice to avoid tolerable costs; and the violation of a basic principle of justice as distinct from normal judicial process. Finally, it adds a methodological epilogue, in which it reflects on whether its treatment of the topic has been sufficiently theological.

Dirty Hands

2007 ◽  
pp. 167-179 ◽  
Author(s):  
Gerald F. Gaus
Keyword(s):  
Dirty Hands

scholarly journals Moscow Doesn’t Believe in Tears: A Matter of Gender and Fate

2021 ◽  
Vol 34 (3) ◽  
pp. 97-110
Author(s):  
Laia Perales Galán
Keyword(s):  
Soviet Union ◽  
Gender Equality ◽  
Political Context ◽  
The State ◽  
Power Dynamics ◽  
Female Characters ◽  
Domestic Sphere ◽  
Gender Dynamics ◽  
Role Morality ◽  
The Soviet Union

This paper offers an in-depth review of the Soviet hit film Moscow Doesn’t Believe in Tears (1979). Focusing on its female characters, it analyses the gender dynamics that prevailed in the Soviet Union at that time and the narrative impact it had on the plot. The article is divided into three subsections: a brief historical and political context, a depiction of the state of gender equality in the Soviet Union, as well as the power dynamics that existed both in the professional and domestic sphere, and a summary of the different femininities portrayed by the characters, along with the role morality and fate played in the film.

scholarly journals Humanitarian Communication Through the Lens of Feminist Ethics of Care

2021 ◽  
Vol 13 (1) ◽  
pp. 17-36
Author(s):  
Houda Houbeish
Keyword(s):  
Common Ground ◽  
Ethics Of Care ◽  
Added Value ◽  
Ethical Principles ◽  
Ethical Framework ◽  
Feminist Ethics ◽  
Role Morality ◽  
Humanitarian Ethics ◽  
The Common

Ethics are the driving force of the humanitarian field, a domain that has been governed by general and universal ethical principles. Researchers have largely focused on studying the organizational commitment to these principles, paying less attention to the role-specific ethics of this field. Moreover, researchers who consider the humanitarian field from a media studies lens have often focused on media representation, while questions about communication as practice are sidelined. In this paper, I approach humanitarian ethics with a particular focus on role morality and communication practices. With a particular focus on the role of a humanitarian communications specialist, I argue, in this paper, that the feminist ethics of care is a useful ethical framework that can guide communication specialists to better practices when they are in the field of operation. I also answer the following research questions: What are the main ethical principles that humanitarian communication specialists are expected to observe as humanitarians? Why are these principles insufficient? How might feminist ethics of care fill the gap left by current humanitarian principles and what would be the added value of this framework for practicing humanitarian communication? To answer, I ground my approach in an experiential understanding built from my personal experience as a humanitarian communications specialist. Second, I offer a literature review to highlight the common ground between humanitarian ethics and the feminist ethics of care and the added value of the feminist ethics of care why applied by humanitarian communication specialists. Third, I provide some examples of communications practices that may follow the feminist ethics of care model.  

Changing the perception of police culture: recognising masculinity diversity and difference in a “dirty hands” vocation

2018 ◽  
Vol 20 (1) ◽  
pp. 54-57
Author(s):  
Michael Kennedy ◽  
Philip Birch
Keyword(s):  
Police Officers ◽  
Hegemonic Masculinity ◽  
Social Institutions ◽  
Police Culture ◽  
Dirty Hands ◽  
Discussion Paper ◽  
Content Type ◽  
Police Practice ◽  
The Media ◽  
Biased Perception

Purpose The purpose of this paper is to problematise the application of hegemonic masculinity to police practice and culture. Design/methodology/approach This paper offers a viewpoint and is a discussion paper critiquing the application of hegemonic masculinity to police officers, their practice and culture. Findings The paper suggests that a broader conceptualisation of masculinity, offered by scholars such as Demetriou (2001), is required when considering policing and its culture, in order to more accurately reflect the activity and those involved in it. Research limitations/implications Writings concerning police practice and culture, both in the media and academic discourse, are questionable due to the application of hegemonic masculinity. The application of hegemonic masculinity can create a biased perception of policing and police officers. Practical implications The paper helps to engender a more accurate and balanced examination of the police, their culture and practice when writing about policing institutions and encourage social institutions such as academia to address bias in their examination of policing institutions and police officers. Originality/value There has been limited consideration in regards to multiple masculinities, police practice and culture.

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