Does Confucian Ethics Integrate Care Ethics and Justice Ethics? The Case of Mencius

In recent years, scholars of Confucian ethics have debated on important issues such as whether Confucian ethics embraces, or should embrace, universal values and impartiality. Some have argued that Confucian ethics integrates both care and justice, and that Confucian ethics is both particularistic and universalistic. In this essay, I will defend a view of the relation between care and justice and the relation between care ethics and justice ethics on the basis of the notion of ‘configuration of values,’ and show why care ethics and justice ethics cannot be integrated. I will support this view by a reading of some pertinent passages in the Mencius.     

Just Sustainability? Sustainability and Social Justice in Professional Codes of Ethics for Engineers

Should environmental, social, and economic sustainability be of primary concern to engineers? Should social justice be among these concerns? Although the deterioration of our natural environment and the increase in social injustices are among today’s most pressing and important issues, engineering codes of ethics and their paramountcy clause, which contains those values most important to engineering and to what it means to be an engineer, do not yet put either concept on a par with the safety, health, and welfare of the public. This paper addresses a recent proposal by Michelfelder and Jones (2011) to include sustainability in the paramountcy clause as a way of rectifying the current disregard for social justice issues in the engineering codes. That proposal builds on a certain notion of sustainability that includes social justice as one of its dimensions and claims that social justice is a necessary condition for sustainability, not vice versa. The relationship between these concepts is discussed, and the original proposal is rejected. Drawing on insights developed throughout the paper, some suggestions are made as to how one should address the different requirements that theory and practice demand of the value taxonomy of professional codes of ethics.     

Getting Even or Getting Equal? Retributive Desires and Transitional Justice

This article examines the effect that different policy interventions of transitional justice have on the desires of the victims of human rights violations for retribution. The retributive desires assessed in this article are conceptualized as individual, collective, and abstract demands for the imposition of a commensurate degree of suffering upon the offender. We suggest a plausible way of reducing victims' retributive desires. Instead of "getting even" in relation to the suffering, victims and perpetrators may "get equal" in relation to their respective statuses, which were affected by political crimes. The article hypothesizes that the three classes of transitional justice: (1) reparation that empowers victims by financial compensation, truth telling, and social acknowledgment; (2) retribution that inflicts punishment upon perpetrators; and (3) reconciliation that renews civic relationship between victims and perpetrators through personal contact, apology, and forgiveness; each contributes to restoring equality between victims and perpetrators, and in so doing decreases the desires that victims have for retribution. In order to test our hypotheses, we conducted a survey of former political prisoners in the Czech Republic. Results from the regression analysis reveal that financial compensation, social acknowledgement, punishment, and forgiveness are likely to reduce victims' retributive desires.     

Moral Understandings: Alternative “Epistemology” for a Feminist Ethics

Work on representing women's voices in ethics has produced a vision of moral understanding profoundly subversive of the traditional philosophical conception of moral knowledge. 1 explicate this alternative moral “epistemology,” identify how it challenges the prevailing view, and indicate some of its resources for a liberatory feminist critique of philosophical ethics.     

Direct-to-Consumer Personal Genomic Testing: A Case Study and Practical Recommendations for “Genomic Counseling”

Technological advances and information-seeking consumers have pushed forward the movement of direct-to-consumer (DTC) genetic testing. Just like with other types of testing, there are potential risks, benefits and limitations. A major limitation of DTC testing is the incomplete view it provides regarding lifetime risk for common, complex diseases, since most tests only analyze 1–2 single nucleotide polymorphisms (SNPs) and do not include evaluation of medical or family histories, which is necessary to risk assessment. Further, it is not currently well-established whether personal genomic testing results will lead toward improved health behaviors, adverse psychological effects or potential overuse of the health care system. To display these and other issues, we present an in-depth case study of an individual who ordered DTC genetic testing and subsequently sought genetic counseling. This case presents a unique learning experience for the field of genomic counseling, as the patient did not fit the typical assumptions regarding ‘early adopters’ of DTC testing. It also allowed the genetics health care providers involved in the case to identify gaps in current genetic counseling practice that need to be filled and approaches to employ for successful delivery of genomic counseling. Based on our experience, we developed practical recommendations for genomic counseling, which include novel approaches to case preparation, use of electronic tools during the counseling session, and focusing on education as the major component of the genomic counseling session, in order to provide patients with the knowledge necessary to independently interpret and understand large amounts of genomic testing information provided to them.     

“I Survived”: The Content and Forms of Survival Narratives

Individuals impacted by violent crime are at risk for posttraumatic stress disorder and other comorbid conditions. Screening and early intervention are key to the detection and treatment of these consequences of victimization. A growing literature points to the diagnostic power of narratives; however, little is known about the narratives produced by survivors. This study assessed the content and forms of narratives told by survivors of violent crime. In our sample, narratives of growth and optimism, grief and loss, providence, self-reliance, and justice were common. These narratives also featured common lexical properties. The discussion articulates possible explanations for these findings.     

Emerging ICT for Citizens’ Veillance: Theoretical and Practical Insights

In ubiquitous surveillance societies, individuals are subjected to observation and control by authorities, institutions, and corporations. Sometimes, citizens contribute their own knowledge and other resources to their own surveillance. In addition, some of “the watched” observe “the watchers” “through” sous‐veillant activities, and various forms of self-surveillance for different purposes. However, information and communication technologies are also increasingly used for social initiatives with a bottom up structure where citizens themselves define the goals, shape the outcomes and profit from the benefits of watching activities. This model, which we define as citizens’ veillance and explore in this special issue, may present opportunities for individuals and collectives to be more prepared to meet the challenges they face in various domains including environment, health, planning and emergency response.     

Comment on “Realizing Love and Justice”

This is a comment on the article “Realizing Love and Justice” by Martha Saunders and Kathleen Martindale that appeared in Hypatia's Fall, 1992 Special Issue on Lesbian Philosophy.     

Aging “Hot”: Images and Narratives of Sexual Desirability on Television

As women age, their sexual desirability is likely to diverge from what is presented as most coveted in American society: youthful, slim but curvy, firm, and fit. Media rarely feature actresses over the age of 50 as leading characters and when they do, they are usually relegated to caretaker or partner roles and they usually conform to gender traditional stereotypes. However, more recently, there have been a few television programs that focus specifically on older women’s sexualities and feature plotlines that center on their desire and desirability. The premise of the program Hot in Cleveland is that desirability is in the eye of the beholder. Using a comedic format, the show highlights the tensions between media and celebrity fueled standards for desirability and “real life” desirability. In this paper, based on a close analysis of five seasons of Hot in Cleveland, we explore these competing messages about midlife and older women’s appearance and sexualities and the way comic framing both challenges and reinforces dominant narratives of aging.     

“Transitional subjects”: Therapeutic persons being curative

Abstract

The concept of therapeutic persons as “transitional subjects” has been denoted and described primarily by Benedetti. When the intersubjective dimension of providing patients with self-object experiences is supplemented by a very specific personal commitment on the part of the therapist, the constitution of a transitional subject can take place. Transitional subjects can be envisioned as “eu-constructions” or eu-constructive personal transactions, which facilitate patients to enter new territories of experience. Clinical examples are cited where these piloting phenomena emerge. Transitional subjects are based on therapeutic self-object experiences, go a step further, and try to enable novel movements, for example in the area of the capacity to mourn. New psychic possibilities assist efforts to integrate disparate psychic parts and to develop new choices. Various options to comprehend the phenomena of transitional subjects are presented.     

On “That Is Not Psychoanalysis”: Ethics as the Main Tool for Psychoanalytic Knowledge and Discussion

“That is not (or that is) psychoanalysis” is a statement that, more often than not, can only remind us that psychoanalysis is divided into many schools and that discussion among them is difficult if not impossible. This will always be the case as long as analysts hold to their respective ontological definitions as if these were impervious to the laws and, most important, to the Ethics of translation. In psychoanalysis our Ethics and our Epistemology are two sides of the same coin, inseparable from our know-how. Our ethical stance is what allows (or impedes) central psychoanalytic facts to be brought into daylight. This principle applies both in the analytic room and in the room where analysts from different schools try to hold a productive discussion. In both instances “translation” is necessarily incomplete; it is therefore recommended to start by looking for the missing part.     

Commentary on “The Negative Transitional Object: Theoretical Elaboration and Clinical Illustration”

This commentary engages with Pauley’s (this issue) clinical case through a brief discussion of the transitional object and a questioning of the author’s new concept the negative transitional object.     

Love and Justice: a Paradox?

Three claims about love and justice cannot be simultaneously true and therefore entail a paradox: (1) Love is a matter of justice. (2) There cannot be a duty to love. (3) All matters of justice are matters of duty. The first claim is more controversial. To defend it, I show why the extent to which we enjoy the good of love is relevant to distributive justice. To defend (2) I explain the empirical, conceptual and axiological arguments in its favour. Although (3) is the most generally endorsed claim of the three, I conclude we should reject it in order to avoid the paradox.     

A review of: “interacting stories: Narratives,family beliefs,and therapy”

Rudi Dallos (1997) Interacting Stories: Narratives, Family Beliefs, and Therapy, London: Karnac Books, $18.95     

Hursthouse’s Virtue Ethics and Abortion: Abortion Ethics without Metaphysics?

This essay explicates and evaluates the roles that fetal metaphysics and moral status play in Rosalind Hursthouse’s abortion ethics. It is motivated by Hursthouse’s puzzling claim in her widely anthologized paper “Virtue Ethics and Abortion” that fetal moral status and (by implication) its underlying metaphysics are “in a way, fundamentally irrelevant” to her position. The essay clarifies the roles that fetal ontology and moral status do in fact play in her abortion ethics. To this end, it presents and then develops her fetal metaphysics of the potential and actual human being, which she merely adumbrates in her more extensive treatment of abortion ethics in her book Beginning Lives. The essay then evaluates her fetal ontology in light of relevant research on fetal neural and psychological development. It concludes that her implied view that the late-stage fetus is an actual human being is defensible. The essay then turns to the analysis of late-stage abortions in her paper and argues that it is importantly incomplete.     

Pleasure,Freedom and Grace: Schiller's “Completion” of Kant's Ethics∗

Sidgwick argued that utilitarianism was not rationally required because it could not be shown that a utilitarian theory of practical reason was better justified than a rival egoist theory of practical reason: there is a ‘dualism of practical reason’ between utilitarianism and egoism. In this paper, it is demonstrated that the dualism argument also applies to Kant's moral theory, the moral law. A prudential theory that is parallel to the moral law is devised, and it is argued that the moral law is no better justified than this prudential theory. So the moral law is not rationally required. It is suggested that the dualism argument is a completely general argument that ethics cannot be rationally required.     

Imaging Bodies, Imagining Relations: Narratives of Queer Women and “Assisted Conception”

This article is based on ethnographic research conducted between 1998 and 2000 in British Columbia, Canada. In this article Luce brings together the narratives of queer women she interviewed about their experiences of trying to become parents with her own stories about doing the research. Both sets of stories explore the ways in which relationships between people are reproduced and represented through images of sexuality, reproduction, queerness, parents, and families. Shifting between telling about the tensions she experienced while doing ethnographic fieldwork and retelling women's stories about how their relationships to partners, fetuses, babies, and donors were perceived, the article draws attention to both political and methodological questions.