Leaving Gaia behind: The ethics of space migration in Cixin Liu’s and Neal Stephenson’s science fiction

In Cixin Liu’s trilogy Remembrance of Earth’s Past (2008–2010) and Neal Stephenson’s Seveneves (2015), the surface of planet Earth becomes uninhabitable amid global states of emergency, and central governments devise radical plans to ensure the survival of the human species. In contrast to the Old Testament, where human emancipation from nature is punished, Chinese antiquity’s narratives of large-scale engineering projects are surprisingly compatible with the modern mindset which regards nature in utilitarian terms. Contemporary science fiction does not simply inherit this techno-optimistic stance, but fleshes out possible futures that are shaped by biopolitical decisions. In Stephenson’s and Liu’s prose, the proposed escape plans only benefit small segments of the population. While such procedure is incompatible with human rights, which emphasize the value of the individual over the collective, contemporary pragmatic ethics interprets such behavior as rational. Applied to more tangible scenarios, such as our increasingly depleted livelihoods on Earth, both texts document our somewhat diminished expectations regarding the future. In a world where eating human protein is “reasonable” and its rejection merely “respectable”, the preservation of humankind in space sets in motion a return to Hobbes’s “natural state of man”.

Etika Pragmatis Jhon Dewey dan Relevansinya Terhadap Pelaksanaan Pembelajaran Daring di Indonesia

As creatures who have reason and mind, human life cannot be separated from the assessment of good and bad deeds. This is where the position of ethics is so important for the way or direction of human life. With reason, humans can position themselves to act. What to do and what to avoid and leave in accordance with the existing rules. Ethics as a branch of science from philosophy has received very good attention from philosophers. So that from the thinking of these philosophers emerged various types of ethics, one of which is the flow of pragmatic ethics. This pragmatic flow is found in England and America. One of the most influential pragmatists of his time was the pragmatism of John Dewey. The purpose of this study is to find out and describe how John Dewey's pragmatic ethical thinking is and how relevant it is to online learning in Indonesia. In line with the objectives, this research uses the type of research library research and uses descriptive analysis method. As the results of his research, John Dewey's pragmatic ethics teaches that something will be good if we can look for goodness that can be used and not just talk. An important point of John Dewey's teaching of pragmatic ethics is that experience is knowledge applied in practice. A truth will be seen in testing by experiences in practice. An action taken can be considered ethical if it brings a scientific benefit such as producing pleasure, satisfaction and goodness for society. Dewey strongly supports social life and does not like people who live individualistically. For him, a person will have meaning if they can blend in with society because humans cannot live alone and are very dependent on other people. If one lives without society, then one's life is meaningless (sociality education). John Dewey's ethics are closely related to life in today's modern era. The impact of the corona virus requires education in Indonesia to be carried out online or online. Thus, this implementation is related to John Dewey's pragmatic ethics which judges something good based on the practical benefits of a theory or the existence of proof of a theory.

A Review of Approaches, Strategies and Ethical Considerations in Participatory Research With Children

Participatory research can change the view of children from research subjects to active partners. As active partners, children can be recognized as agents who can contribute to different steps of the research process. However, “participatory research” is an umbrella term that covers both the collection of data with children and children’s participation in making decisions related to the research process. As such, it raises particular challenges for researchers. Based on a pragmatic ethics approach, we were inspired by the realist review methodology to synthesize the current literature, identify different strategies used to engage children aged 12 and below in participatory research, and analyze how they affect children’s active participation and the ethical aspects related to each. Fifty-seven articles were retained for inclusion in the review. A variety of strategies were used to involve children in the research process, including discussion groups, training/capacity-building sessions, photography and filming, children as data collectors and questionnaires. The most prevalent ethical considerations identified were related to power dynamics and strategies to facilitate children’s expression and foster the authenticity of children’s voices. Researchers should address these ethical considerations to actively involve children within the research process and prevent tokenistic participation. Active inclusion of children in research could include co-identifying with them how they want to be involved in knowledge production (if they want to) from the beginning of a project.

Ethics for Contingent Classifications: Rorty’s Pragmatic Ethics and Postmodern Knowledge Organization

There is potential disconnect between a view of classification as historically and culturally contingent and the ethics of KO. For instance, Mai (2011) urges a shift away from the ‘modernity’ of received classification theory, towards a more pluralistic view that acknowledges the social, political, and historical contingency of classification as a practice. While this is a view shared by many, it is not evident how such an approach can support an ethics which prioritizes a commitment to truth, fairness, democracy, and the common good. A view of such values as merely contingent factors in classification activities would seem to undermine their use as ethical ideals, posing a choice between abandoning modernist tendencies and a workable ethics of KO. An ethics that is consonant with core methodological commitments is critical if we seek to preserve both disciplinary rigor and claim to serve the common good. Rorty's thought is presented as an ethics compatible with a view of classification as contingent. His suggestion of an ironic ethics is presented and distinguished from cynicism, which is a common misinterpretation of this aspect of his thought. Finally, his ethical principle of solidarity is shown to be broadly compatible with the traditional values of the field of LIS, while approaching it from a philosophical standpoint that doesn’t demand or encourage the universalizing tendencies which Mai and others have exhorted us to abandon. In short, this paper attempts to preserve the baby of a workable ethics while discarding the bathwater of universalism in knowledge organization.

In a broken world: Towards an ethics of repair in the Anthropocene

With the power to break Earth Systems comes responsibility to care for them, and arguably to repair them. Climate geoengineering is one possible approach. But repair is under-researched and underspecified in this context. In a first attempt to establish basic principles for the obligations of repair in the Anthropocene, five disciplines of repair are briefly reviewed: reconstruction of historic buildings; remediation of human bodies; restoration of ecosystems; reconfiguration of cultural materials and artifacts; and reconciliation of broken relationships. In each case ethical practices and debates are described to help identify key themes and challenges in understanding repair. Three interlinked pragmatic ethics or virtues of repair in the Anthropocene are suggested: care, integrity, and legibility. Implications for climate geoengineering, climate politics, and the possibilities of climate justice are explored. Climate repair is defended against objections that it would exacerbate a moral hazard effect, or frame climate responses as politically conservative.

Pragmatic ethics and the will to believe in cosmopolitanism

Recent conflicts and crises in international relations have tested the ethical commitments of many cosmopolitans. However, this article argues that cosmopolitanism can be morally compelling and practically useful if it is conceived pragmatically as a set of ideals that guide interactions concerning cross-border problems. It argues that a will to believe in cosmopolitanism can be rationally justified by historical achievements and present tendencies in social conditions. Cosmopolitan beliefs are warranted, first, by demonstrating the empirical relevance of cosmopolitan ethics as a ‘living option’ in a new era of interaction and interdependence. Second, a pragmatic reorientation of cosmopolitan theory is conducted to widen the basis for identifying cosmopolitan action and permit a reconstruction of its ideals appropriate to today's pluralistic world. Finally, cosmopolitan ideals of equality, critical intelligence, and intercultural dialogue are developed as guides to addressing cross-border problems, drawing on the issue of climate change to illustrate how they become operative. A pragmatic faith in these ideals is thus justified by empirical hypotheses concerning the historical tendencies and latent potentialities of human experience, rather than metaphysical premises attached to a supernatural force or universal Reason.