This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and (...) made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Ignace Haaz endeavors to thoughtfully confront the intricate phenomenon of embellishing knowledge, which lies at the delicate boundary between aesthetic values and the ethics of knowledge, or intellectual ethics. This boundary should not be pompously perceived as the social status of some armchair academics but rather understood very practically through the noble profession of the editor. In a meticulously curated collection of essays, he addresses the third set of challenges among three sets of problems surrounding aesthetic values, ethics, and education. (...) These challenges are: -The profound nature and intricate problem of aesthetic values, including the role of grace and beauty in fostering ethical values versus art as a playful masking of some key values. -The issue of art as “showbusiness” driven by passion-based attitudes, and the consequences arising from these two initial lines of argument. -A focus on art and research integrity, aiming to find artistic responses to the unexpected problems encountered in art-based learning. Ultimately, this contribution poignantly reminds us of the perennial value of irony in addressing ethical dilemmas with others and poses the question of whether laughter, which transcends mere spiritual humor, could also function therapeutically in restoring the confidence between author and publisher in the process of addressing integrity issues. (shrink)

Dans son chapitre, Ignace Haaz analyse la pratique littéraire depuis son poste d’observation d’éditeur. Traditionnellement, la publication scientifique est le fruit d’un processus rigoureux de recherche, de vérification et de validation par les pairs. Cependant, avec la capacité de l’IA à générer de manière autonome des textes cohérents et détaillés, il devient plus difficile de distinguer les travaux véritablement innovants de ceux qui ne sont que des répliques ou des compilations automatisées de travaux existants. Comment garantir que l’utilisation de l’IA (...) ne conduira pas à une érosion de la rigueur linguistique ? Pour l’auteur de ce chapitre, une automatisation de la production scientifique poserait des questions cruciales sur l’authenticité et l’originalité du contenu d’un manuscrit. (shrink)

This chapter as the whole book are a result of a Globethics conference in March 2018 at the Catholic University of East Africa (CUEA) in Kenya, focused on the integration of Ethics in Higher Education. The book captures the potential for sharing of knowledge, and triggering interdisciplinary collaboration and research across a wide variety of issues ranging from research practice, religion, entrepreneurship, leadership, fundraising and corruption. While some of the chapters focus on the understanding of ethics and its relationship with (...) the various other aspects of life, others concentrate on the methods and strategies of effectively teaching ethics. Our chapter is concerned by the ways research practices and the value of integrity might be at risk, in very limited situations. We have good hope that responsible answers and proportionate reason-based actions in confronting some of these risks - as with plagiarism - can protect the giving virtues necessary for dynamical and effective research processes, which are all ultimately built on the value of trust. (shrink)

The fear of the largely unknown consequences of being exposed to coronavirus should have brought a more dynamic interplay of beliefs and opinions for those who in the footsteps of J.S. Mill believe that the limits of power, which can be legitimately exercised by society over the individual, is to prevent harm to others. It is surprising that not much debate or critical interaction has taken place on the choice of locking down most of the populace in 185 countries after (...) the outbreak of COVID-19. The general lockdown, instead of testing and isolating the sick, can be seen as ‘a gross usurpation upon the liberty of private life.’ The axiological and ethical question confronting philosophers relates to the type and degree of authority needed during this period. As Mill claims, no general basic liberties can be respected overall without some previous and gradual evolution, that is, before other more specific liberties have met sustainable social practice. This essay reviews some of the problematic situations highlighting that no society is free or can achieve the objective of a fairly pluralistic set of values without a given social practice of these values, and shows how this logic of spreading of values unfolds in the context of the Coronavirus crisis. (shrink)

The role of an academic editor and publisher is not simple. It is even less so when providing guidance and support for authors from the countries of the majority world becomes a habitual condition of this activity. Editorial commitment in this context becomes ambivalent, as it has to be oriented towards meeting two distinct objectives: ensuring academic quality and providing support to authors. To meet this challenge the publisher hopes to make the most of online tools and networks. If some (...) scholarly work fails to be published, it raises the question whether authors would benefit from mentorship to improve their texts and thereby meet with international academic standards. The publisher cannot entirely compensate for the weakness of the research work, but should seek to mitigate it. (shrink)

Between practical ethics, which seeks to define a wide range of ethical norms and ways of ethical reasoning on firm philosophical basis, including the definition of the foundation of ethics, and business ethics, environmental ethics or health ethics the difference is only about the degree we get to apply practically ethics. The Business Ethics Center of Corvinus University of Budapest, lead by Prof. Laszlo Zsolnai, takes all these levels very seriously. The external observer who would want to review the activities (...) of the Center would immediately get in trouble if all that he would expect is either great theories on practical ethics, or only concrete observations on how, in some precise context, ethics is applied by economic science professionals. Indeed, as we shall review, the 30 Years Report of the Business Ethics Center of Corvinus University Budapest presents the most important conferences and workshops that they organized, describes significant books they published, and summarizes the main findings of their decades-long research. Crucially, the functioning of the Center is based on the conviction that ethics is a relevant aspect of all levels of economic activity, from individual and organizational to societal and global. Business ethics is practiced by the Center as an action-oriented, interdisciplinary scientific inquiry where normative and descriptive elements are intermingled. (shrink)

The Origin of the ‘Paardekraal Vow’ Contrary to common belief that the ‘1880 Vow' was taken at Paardekraal, on the restoration of the Republic on 13 December 1880, the writer has documentary proof that this ‘Vow’ was in existence almost two years before that date. An agreement is said to have been signed by a number of the Boers at Wonderfontein, where they had gathered between 10 and 13 January 1879 to claim the restoration of the Republic. Both these minutes (...) and the Transvaal press ignored this agreement as it was feared that they would lead to premature armed resistance. The Paardekraal Festival Commission became aware of the agreement in 1945 and adopted it as the ‘Vow of 1880' in their 1946 programme. (shrink)

The issue of philosophy’s contribution to theology is an old and much disputed one. This article posits philosophy as the 'conscience' of theology. It takes 'conscience' in the heideggerian sense of existential 'being-aware-of' and applies this to our finitude and the ultimate meaning of being. A living theology has therefore to be based on a successful encounter between our understanding of the issue of our existence and the Word of 'revelation' — as Western tradition calls it —, spoken to us (...) 'from elsewhere'. This position is considered with reference to the theological thinking of Thomas Aquinas, and more specifically to his doctrine of human happiness and bliss, and the natural desire to see God. Attention is drawn to the fact that Thomas’ view on the supernatural is based on both a philosophical and a theological component. To further illustrate the point, three statements are developed. The first concerns a possible abuse of Heidegger’s deconstruction of metaphysics in order to support a 'pluralistic' approach of religious truth. Here the objection is raised that this conception disowns the proper nature of religious and theological truth as distinguished from metaphysical truth. The second statement is about any possible coalescence of philosophyand theology: whereas metaphysical truths show a 'representative' character, the properof religious and biblical truth appears to be 'a way of liberation'. Between both a 'mediation' needs to be found. The author claims that such may surface in man's inner belonging to 'another dimension', i.e., in an 'immanent transcendence'. The third statementproposes to update the synthesis of philosophy and theology as presented by Aquinas. A dialectical elucidation of man's craving for infinity still points to a possible way byrevealing an essential aspect of human 'conscienceawareness'. (shrink)

Obiora F. Ike’s impressive amount of research texts on ethics can be found on Globethics.net Library. In general, there is no need to search for a justification of a life work and commitment to values, when a person reaches beyond a certain level of experience in life, in any field of professional work, even more in spiritual and ethical development. In the following lines I shall focus on the value of the common good for a person who not only had (...) precise notions about a philosophical and theological concept, but taught by the example, believing integrity matters and integral development can be a life-long mission and altruistic commitment, even if life can be either simple or complicate. (shrink)

No detailed description available for "Problèmes de la personne".

Filosofische speurtocht naar een verantwoorde wijze om over God te spreken, tegen de achtergrond van de huidige religieuze crisis in de westerse cultuur.

Ilan Pappe, one of the New Historians in Israel, answers Amaya et Bacha’s questions concerning the disciplinary proceedings initiated against him by the administration of the University of Haifa. Pappe argues that the measures taken against him were the result of his critique of Israeli academia for its lack of independence, as well as of his scholarly work on the « Nakba » and, in particular, the ethnic cleansing of the Palestinian village of Tantura at the founding of the state (...) of Israel. In an academic milieu characterized by conformism and cowardice, the work of the New Historians is less and less tolerated by the Israeli authorities. (shrink)

In many universities and related knowledge transmission organisations, professional focus on empirical data shows as in vocational education that preparation for real life technical work is important, as one would expect from “career education”. University is as the name shows on the contrary focusing on the universality of some sort of education, which is neither a technical one, nor much concerned by preparing oneself for a career. The scope of this chapter is to propose an analysis of inclusion as the (...) very essence of an ethics of reformation of education, which in our opinion cannot come from the institution of education as much as from a common basis between everyday learning capacities and curriculum based learning methods. Inclusive vision and values should be theoretically explained by philosophers in order to be refined and adapted into our current experience of values, pointing out issues about method and knowledge parameters. In particular a focus on epistemic values should bring good indications on how to empower others, and leave a more inclusive life, assuming the somehow paradoxical and surprising idea that knowledge is as important in real life outside the university as it is in the classroom, being the real universal value and currency across disciplines, times and contexts. University learns from being inclusive, i. e. by bringing not only a higher point of view on technical education but also a wider view on the human being. (shrink)

This work, the most comprehensive treatment of alienation ever published, deals with the philosophical, sociological, psychological, religious, political, and literary aspects of the problem. Among the topics discussed are the lost self, the fragmented self, alienated leisure, measurements of social alienation, counterculture, anti-intellectualism, and cures for alienation.

Criminal law exists in order to punish people for their culpable misconducts, whenever there is a culpable wrong one should criminalize and punish. A distinctive moral voice: the criminal wrong that we don’t find beyond is revealed and any normative ethical enquiry should point out, as a specific axiological and moral category related to such evil conducts. Why not suppose an unconscious genesis of it in the sensitive faculties, because there is a constitution of what man is, learned through history? (...) Eduard von Hartmann thinks that the normative role of self-control functions in different moral principles. This is valid also in criminal ethics. Thinking the process what begins to be morally relevant, as morally criminal is presented as “ruse of the conscious will”: pre ethically, by specific psychological drives, and metaphysically by character formation. (shrink)

The latest news from our planet is threatening: climate change, pollution, forest loss, species extinctions. All these words are frightening and there is no sign of improvement. Simple logic leads to the conclusion that humanity has to react, for its own survival. But at the scale of a human being, it is less obvious. Organizing one’s daily life in order to preserve the environment implies self-questioning, changing habits, sacrificing some comfort. In one word, it is an effort. Then, what justifies (...) such an effort? The personal choice to act in order to preserve our environment is often made by simple altruism. This choice is based on our love for other human beings: our love for the others grounds our effort. Our moral values, our ethical reflections and our religious beliefs are the deep core of these choices. “This is my commandment, that you love one another as I have loved you.” (John 15.12 NRSV). This Charter shows the moral and religious values that can help us react regarding the current environmental crisis and it should empower us to transcend the ideas of effort and sacrifice in order to consider the respect of the shared house, in a prophetic fulfillment of the being. (shrink)

This book aims at six important conceptual tools developed by philosophers. The author develops each particular view in a chapter, hoping to constitute at the end a concise, interesting and easily readable whole. These concepts are: 1. Ethics and realism: elucidation of the distinction between understanding and explanation – the lighthouse type of normativity. 2. Leadership, antirealism and moral psychology – the lightning rod type of normativity. 3. Bright light on self-identity and positive reciprocity – the reciprocity type of normativity. (...) 4. The virtue of generosity and its importance for inclusive education – the divine will type of normativity. 5. Ethical education as normative philosophical perspective. The normativity of self-transformation in education. 6. Aesthetics as expression of human freedom and concern for the whole world in which we live. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This paper focuses on a specific aspect of a Japanese rite of passage called Shichigosan. Although its origins go back to premodern Japan, its contemporary pattern truly reflects the modern living conditions of the Japanese. Today the ritual is one of the most popular family celebrations. Commercialization has significantly influenced the pattern of celebration in the postwar period and as a result, consumption practices have become inherent parts of the ritual. The paper examines this development from a historical perspective. Furthermore, (...) it discusses the process through which consumption practices contribute to the event’s significance, not diminishing but rather enhancing its importance in the observers’ eyes. Conspicuous consumption thus becomes a creative two-directional process, one which is sustained by families’ aspirations and desires, and one which is informed by forces emanating from the commercial sector and from the media. (shrink)

The practice of prenatal diagnosis has brought with it the utilization of pregnancy termination as a preventive approach. In this paper the genetic/teratologic, fetal and maternal indications for termination of pregnancy used in Hungary are described, as well as the legal requirements and the proposed mode of termination at the different stages of gestation. The author is the director of the largest prenatal genetic counseling service in Hungary. Keywords: elective abortion, medico-legal aspects, prenatal diagnosis, genetic disorders, Hungary, bioethics CiteULike Connotea (...) Del.icio.us What's this? (shrink)

In the commentaries on Wittgenstein's Tractatus, due attention has always been paid to the philosophy of logic contained in this work. In particular the statement that a picture and reality must have their form in common has attracted the attention of the commentators. This statement has been explained now in an extreme realistic way, now in the sense of a linguistic kantianism. Both of the interpretations have this in common that they tend to give a kind of metaphysical status to (...) this 'logical form', considered either as THE form of reality on its own or as THE objective form of language as such. In our article, we try to show that there is no place for this kind of 'hypostases' or reifications in the philosophy of the Tractatus. We point out some important arguments available in the text, to show that Wittgenstein didn't found logic on what can be termed as the objective and given structural form either of language or of reality. The point of his philosophy of logic, we argue, was not a metaphysical, but rather a pragmatical and operational one. Our argumentation is built upon what we consider to be the two basic texts of Wittgenstein's philosophy of logic, namely that we can „postulate” the truths of logic in so far as we can postulate an „adequate notation”(6.1233), and that the so called „logical constants” are not representatives : that there can be no „representatives” (in German : „vertreten”) of the logic of facts (4.0312). We first try to show that logic is not really distinct from the grammar (syntax, form) of a language which is capable to express reality in a complete and determinate way (4.123; 3.14; 3.251; 4.023; 4A66 ; 6.124; 4.002a). And to the extent that there is no meaningfull language without a signified reality related with it, there is no logic either which is not apriori and at the same time a logic applied to reality, i.e. the logic of the world. Consequently, we try to develop an interpretation of 2.16-2.18 of the Tractatus which can account for its a-metaphysical, operational conception of logic. Finally, we attempt a clarification of 5.552, a text which we consider as basic for Wittgenstein's philosophy of the „mystical”. (shrink)