Rationale for the Formation of a New Work Ethic through the Prism of Post-Operaism Philosophy and the Concept of a “Projective City”

The article attempts to analyze the formation of a new work ethic in modern society through the prism of the post-operaist concept and the theory of "projective city". It is demonstrated that labor has undergone significant changes in comparison with the labor of the Fordist stage, as a consequence of which a new justification of justice and individual good was required, which would promote involvement in project labor. Drawing on the concept of post-Fordist labor, the emergence of such a rationale is examined. The article reveals the key points of post-Fordist theory that deal with the transformation of labor. conditions of postFordism. It is shown that, on the one hand, labor becomes immaterial, biopolitical, affective, on the other hand, such features contribute to the formation of new practices of ethical justification of labor. It is demonstrated that the organization of "immaterial labor" or biopolitical labor is formed as a network. At the same time, it is the project that becomes the value model that allows the formation of a new work ethic. Thus, the destruction of hierarchical structures leads to the formation of a network mode of labor organization, which does not allow an answer to the question of the fair distribution of material and symbolic goods. Then project work imposes a certain framework that allows us to restore the procedure of fair evaluation. Through the concept of "projective city" by L. Boltanski and E. Chiapello the logic of development of justification of individual benefits for a person included in hired labor is comprehended. It is revealed that justification is built through increasing the opportunities for selfrealization and the expansion of personal freedom. The article shows that the reliance on the concept of "projective city" allows to consider the contradictions associated with the formation of new ethical justifications and value structures. When the apparatus of argumentation of labor involvement in the "projective city" works with the principle of justice and individual good, the worker is offered the opportunity for self-realization and development of his own potential through practices of self-control. The conclusion is that the value changes described above are indicative of the emergence of a new ethic of labor relations.

Medicine and the Common Good in the Aristotelian-Thomistic Tradition

Whereas bioethicists generally consider medicine a practice aimed at the individual good of each patient, in this paper I present an alternative conception of the goods of medicine. I first explain how modern liberal political theory gives rise to the predominant view of the medical good and then contrast this understanding of politics with that of Thomas Aquinas, informed by Aristotle. I then show how this Christian politics is implicit in certain aspects of contemporary medical practice and argue that Christians ought to draw more attention to this point in order to direct medicine toward the common good.

Universal Evil and Individual Good: From Chaos to Cosmos

We often allocate evil to ‘others’; when the ‘others’ are simply different, far away, evil is partially projected outside or hidden in the unconscious. Mankind tends to reject the idea of taking on the responsibility for evil itself. The borderline between good and evil separates our good from others’ evil; so, other people’s malice underlines our alleged purity. Evil comes from the outside; post-industrial society contributes to the ridiculing of evil: the Shadow is expelled, at least at first glance. Contemporary society is losing its sense of expectation and of the sacred: the sign and the symbol have become equated, with a resulting chaos that runs the risk of creating the conditions for increasing global violence and international terrorism.

Derecho, salud y políticas públicas. Vacunación. Posturas a favor y en contra / Right, health and public policies. Vaccination. Positions for and against

El siguiente artículo tiene por objeto analizar la vacunación y la puja que existe entre las políticas de salud pública (derecho a la salud) y el derecho a la autodeterminación, para así determinar qué bien jurídico prevalece, si el bien social o el individual, con base en el análisis de doctrina y jurisprudencia nacional. The following article aims to analyze vaccination, and the bid that exists between public health policies and the right to self-determination, in order to determine which legal good prevails, whether the social or individual good, based on doctrine analysis and national jurisprudence.

Family-Based Consent to Organ Transplantation: A Cross-Cultural Exploration

This special thematic issue of The Journal of Medicine and Philosophy brings together a cross-cultural set of scholars from Asia, Europe, and North America critically to explore foundational questions of familial authority and the implications of such findings for organ procurement policies designed to increase access to transplantation. The substantial disparity between the available supply of human organs and demand for organ transplantation creates significant pressure to manipulate public policy to increase organ procurement. As the articles in this issue explore, however, even if well intentioned, the desire to maximize organ procurement does not justify undermining foundational elements of human flourishing, such as the family. While defending at times quite different understandings of autonomy, informed consent, and familial authority, each author makes clear that a principled appreciation of the family is necessary. Otherwise, health care practice will treat the family in a cynical and instrumental fashion unlikely to support social or individual good.

Introduction

Multiple water sovereigns coexist in New Mexico. These sovereigns have different conceptions and worldviews of water, its purpose, and its role in their respective lives. The state water code of 1907 defined water as a private property right, yet many New Mexicans continue to question this notion. Adjudication was the state’s tool to find, redefine, and specify water as an individual good attached in space and time to property owners in New Mexico.

Interpersonal Comparisons of the Good: Epistemic not Impossible

To evaluate the overall good/welfare of any action, policy or institutional choice we need some way of comparing the benefits and losses to those affected: we need to make interpersonal comparisons of the good/welfare. Yet sceptics have worried either: (1) that such comparisons are impossible as they involve an impossible introspection across individuals, getting ‘into their minds’; (2) that they are indeterminate as individual-level information is compatible with a range of welfare numbers; or (3) that they are metaphysically mysterious as they assume the existence either of a social mind or of absolute levels of welfare when no such things exist. This article argues that such scepticism can potentially be addressed if we view the problem of interpersonal comparisons as fundamentally an epistemic problem – that is, as a problem of forming justified beliefs about the overall good based on evidence of the individual good.

Neoliberalism, Genre, and “The Tragedy of the Commons”

In december 1968 the journal science published “the tragedy of the commons,” a slender tract by the ecologist and geneticist garrett Hardin that became one of the twentieth century's most influential essays. Hardin's thinking resonated in particular with policy makers at the International Monetary Fund, at the World Bank, and at conservative think tanks and kindred neoliberal institutions advocating so-called trickle-down economics, structural adjustment, austerity measures, government shrinkage, and the privatization of resources. Although Hardin's paramount, Malthusian concern was with “overbreeding,” his general critique of the commons has had a far more lasting impact. He memorably encapsulated that critique in a parable that represented the commons as unprofitable and unsustainable, inimical to both the collective and the individual good.1 According to this brief parable, a herdsman faced with the temptations of a common pasture will instinctively overload it with his livestock. As each greed-driven individual strives to maximize the resource for personal gain, the commons collapses to the detriment of all. Together, Hardin's pithy essay title and succinct parable have helped vindicate a neoliberal rescue narrative, whereby privatization through enclosure, dispossession, and resource capture is deemed necessary for averting tragedy.