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1.
Keith Breen 《Res Publica》2007,13(4):381-414
This article argues that productive work represents a mode of human flourishing unfortunately neglected in much current political
theorizing. Focusing on Habermasian critical theory, I contend that Habermas’s dualist theory of society, with its underpinning
distinction between communicative and instrumental reason, excludes work and the economy from ethical reflection. To avoid
this uncritical turn, we need a concept of work that retains a core emancipatory referent. This, I claim, is provided by Alasdair
MacIntyre’s notion of ‹practice’. The notion of ‹practice’ is␣significant in suggesting an alternative conception of human
productivity that is neither purely instrumental nor purely communicative, but rather both simultaneously: a form of activity
which issues in material products and yet presumes a community of workers engaged in intersubjective self-transformation.
However, we can endorse MacIntyre’s notion of ‹practice’ only if we reject his totalizing anti-modernism and insist on the
emancipatory potentialities of modern institutions. 相似文献
2.
James Scott Johnston 《Studies in Philosophy and Education》2012,31(2):109-122
Education is oftentimes understood as a deeply ethical practice for the development of the person. Alternatively, education
is construed as a state-enforced apparatus for inculcation of specific codes, conventions, beliefs, and norms about social
and political practices. Though holding both of these beliefs about education is not necessarily mutually contradictory, a
definite tension emerges when one attempts to articulate a cogent theory involving both. I will argue in this paper that Habermas’s
theory of discourse ethics, when combined with his statements on constitutional democracy and law, manifests this tension
for formal education. Through a contrast with Dewey’s social-liberal view of education on the one hand, and the procedural
liberalism and its associated view of education, common to Rawls and others writing in the contemporary Anglo-American tradition
on the other, the questions of what this means for education and why it matters are raised and addressed. 相似文献
3.
Kyung-Man Kim 《Human Studies》2011,34(4):393-406
Although the success of Habermas’s theory of communicative action depends on his dialogical model of understanding in which
a theorist is supposed to participate in the debate with the actors as a ‘virtual participant’ and seek context-transcendent
truth through the exchange of speech acts, current literature on the theory of communicative action rarely touches on the
difficulties it entails. In the first part of this paper, I will examine Habermas’s argument that understanding other cultural
practices requires the interpreter to virtually participate in the “dialogue” with the actors as to the rationality of their
cultural practice and discuss why, according to Habermas,such dialogue leads to the “context-transcendent truth”. In the second
part, by using a concrete historical example, I will reconstruct a “virtual dialogue” between Habermas and Michael Polanyi
as to the rationality of scientific practice and indicate why Habermas’s dialogical model of understanding based on the methodology
of virtual participation cannot achieve what it professes to do. 相似文献
4.
A standard view in ethics is that ethical issues concern a different range of human concerns than does politics. This essay
goes beyond the long-standing dispute about the extent to which applied ethics needs a commitment to ethical theory. It argues
that regardless of the outcome of that dispute, applied ethics, because it presumes something about the nature of authority,
rests upon and is implicated in political theory. After internalist and externalist accounts of applied ethics are described, “mixed” approaches are considered that
contain inevitable political dimensions. A feminist alternative, Walker’s metaethic of responsibility, shows that authority
is best understood as relational and that situations of unequal power are therefore often the places where applied ethics
arises. Furthermore, in a democratic society, commitments to democracy should shape the account of authority, and, thus, the
nature of applied ethics as well. 相似文献
5.
E. Mark Cummings Christine E. Merrilees Alice C. Schermerhorn Marcie C. Goeke-Morey Peter Shirlow Ed Cairns 《Journal of abnormal child psychology》2011,39(2):213-224
Links between political violence and children’s adjustment problems are well-documented. However, the mechanisms by which
political tension and sectarian violence relate to children’s well-being and development are little understood. This study
longitudinally examined children’s emotional security about community violence as a possible regulatory process in relations
between community discord and children’s adjustment problems. Families were selected from 18 working class neighborhoods in
Belfast, Northern Ireland. Participants (695 mothers and children, M = 12.17, SD = 1.82) were interviewed in their homes over three consecutive years. Findings supported the notion that politically-motivated
community violence has distinctive effects on children’s externalizing and internalizing problems through the mechanism of
increasing children’s emotional insecurity about community. Implications are considered for understanding relations between
political violence and child adjustment from a social ecological perspective. 相似文献
6.
Andrew Vincent 《The Journal of Ethics》2009,13(4):347-364
This paper centres on the question as to whether human rights can be reconciled with patriotism. It lays out the more conventional
arguments which perceive them as incommensurable concepts. A central aspect of this incommensurability relates to the close
historical tie between patriotism and the state. One further dimension of this argument is then articulated, namely, the contention
that patriotism is an explicitly political concept. The implicit antagonism between, on the one hand, the state, politics
and patriotism, and, on the other hand, human rights, is illustrated via the work of Carl Schmitt. However, in the last few
decades there has been a resurgence of interest in patriotism and an attempt to formulate a more moderate form, which tries
to reconcile itself with universal ethical themes. Some of these arguments are briefly summarised; the discussion then focuses
on Jürgen Habermas’s understanding of constitutional patriotism. This is seen to provide an effective response to Schmitt’s
arguments. There are weaknesses in the constitutional patriotic argument which relate to its limited understanding of both
the state and politics. This leads me to formulate my own argument for “unpatriotic patriotism.” The discussion then examines
and responds to certain potential criticisms of this argument. 相似文献
7.
Oliver Black 《Philosophical explorations》2013,16(2):139-156
Abstract Ethical theories and theories of the person constrain each other, in that a proposition about the person may be a reason for or against an ethical proposition, and conversely. An important class of such propositions about the person concern the boundaries of the person. These boundaries enclose a person's defining properties, which constitute his identity. A person's identity may partly determine and partly be determined by his ethical judgments. An equilibrium between one's identity and one's ethical judgments is the counterpart, at the personal level, of the philosophical ideal of reflective equilibrium between a theory of the person and an ethical theory. 相似文献
8.
Jürgen Habermas’s discourse-theoretic reconstruction of the normative foundations of democracy assumes the formal separation
of democratic political practice from the economic system. Democratic autonomy presupposes a vital public sphere protected
by a complex schedule of individual rights. These rights are supposed to secure the formal and material conditions for democratic
freedom. However, because Habermas argues that the economy must be left to function according to endogenous market dynamics,
he accepts as a condition of democracy (the formal separation of spheres) a social structure that is in fact anti-democratic.
The value of self-determination that Habermas’s theory of democracy presupposes is contradicted by the actual operations of
capitalist markets. Further democratic development demands that the steering mechanisms of the capitalist market be challenged
by self-organizing civic movements. 相似文献
9.
The idea of the “nation” has played only a small role in modern political philosophy because of its apparent irrationalism
and amoralism. David Miller, however, sets out to show that these charges can be overcome: nationality is a rational element
of one’s cultural identity, and nations are genuinely ethical communities. In this paper I argue that his project fails. The
defence against the charge of irrationalism fails because Miller works within a framework of ethical particularism which leads
to a position of metaethical relativism. A consequence of this relativism is that a community’s moral principles and boundaries
of exclusion cannot be rationally justified to those constructed as “outsiders”. The defence against the charge of amoralism
fails because Miller does not so much provide an argument to show that nations are ethical communities as assume they are;
we are therefore left without resources to discriminate between ethical and unethical nations. I apply these problems to Miller’s
treatment of the question of immigration, arguing that it shows that his version of “liberal” nationalism has a tendency to
collapse towards a conservative position on such issues. This should not give us any great confidence that the nation, as
Miller presents it, should be embraced by modern political philosophy.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
10.
Marianna Papastephanou 《Human Studies》2012,35(1):51-76
This article explores Jürgen Habermas’s critical employment of Noam Chomsky’s insights and the philosophical assumptions that
motivate or justify Habermas’s early enrichment of his universal pragmatics with material drawn from generative linguistics.
The investigation of the influence Chomsky’s theory has exerted on Habermas aims to clarify what Habermas means by universalism,
reason embedded in language and the universal core of communicative competence—away from various misinterpretations of Habermas’s
rationalist commitments and from reductive, conventionalist readings of his notion of consensus. Much against hasty and unexamined
incriminations of Habermasian pragmatics, a turn to a neglected and scantly researched topic such as the philosophical affinity
of some Chomskian and Habermasian themes (and to the philosophical justification of the points where Chomsky and Habermas
part company) will retrieve the kind of depth and nuance that may lead us beyond facile and simplistic understandings of what
discursively reaching consensus might mean from a Habermasian point of view. 相似文献
11.
Maeve Cooke 《International Journal for Philosophy of Religion》2006,60(1-3):187-207
The article considers Jürgen Habermas’s views on the relationship between postmetaphysical philosophy and religion. It outlines
Habermas’s shift from his earlier, apparently dismissive attitude towards religion to his presently more receptive stance.
This more receptive stance is evident in his recent emphasis on critical engagement with the semantic contents of religion
and may be characterized by two interrelated theses: (a) the view that religious contributions should be included in political
deliberations in the informally organized public spheres of contemporary democracies, though translated into a secular language
for the purposes of legislation and formal decision making and (b) the view that postmetaphysical philosophy should seek to
salvage the semantic contents of religious traditions in order to supply the evocative images, exemplary figures, and inspirational
narratives it needs for its social and political projects. With regard to (a), it argues that the translation requirement
impairs the political autonomy of religious believers and other metaphysically inclined citizens, suggesting that this difficulty
could be alleviated by making a distinction between epistemologically authoritarian and non-authoritarian religious beliefs.
With regard to (b), it argues that the salvaging operation is not as straightforward as Habermas seems to suppose and that
social and political philosophy may not be able to tap the semantic power of religious traditions without relying on metaphysical
assumptions; it concludes that, here, too, a distinction between authoritarian and non-authoritarian approaches to knowledge
and validity may be useful. 相似文献
12.
Weidong Cao 《Frontiers of Philosophy in China》2006,1(1):41-50
The main purpose of this essay is not to give a full-scale and systematic exploration of the historical process concerning
the acceptance of Habermas’ works in the Chinese-spoken world but to examine the historical effect of Habermas in the Chinese-spoken
context and try to find a proper way to establish a good relationship between Habermas and the Chinese-spoken world by discussing
the introduction, study, and application of Habermas’ most famous work, The Structural Transformation of the Public Sphere, by Chinese scholars in recent years.
Translated from Xiandai zhexue, 2005:1 相似文献
13.
The idea of radical pedagogy is connected to the ideals of social justice and democracy and also to the ethical demands of
love, care and human flourishing, an emotional context that is sometimes forgotten in discussions of power and inequality.
Both this emotional context and also the emphasis on politics can be found in the writings of Paolo Freire, someone who has
provided much inspiration for radical pedagogy over the years. However, Freire did not create any explicit ethical foundation
for radical pedagogy. This paper argues that, when constructing normative grounds for radical pedagogy, Habermas’s discourse
ethics can be an important source, with the caveat that discourse ethics on its own is not sufficient grounding enough where
radical pedagogy is concerned. Habermasian critical theory should be supplemented with Axel Honneth’s theory of recognition,
as Freire’s focus on love and human flourishing corresponds well with Honneth’s theory’s three modes of recognition: love,
rights and respect (solidarity stemming from mutual relations of respect). 相似文献
14.
Martha Nussbaum proposes a universal list of human capabilities as the basis for fundamental political principles. She claims
that the list, in an Aristotelian spirit, might be justified by an ongoing inquiry into valuable human functionings for the
good life. Here I argue that the attractiveness of Nussbaum’s theory crucially depends on the philosophical possibility of
a non-reductionist understanding of naturalism and on resolving the tensions between ethical and political aspects of the
role of capabilities. Through a comparison of Nussbaum’s approach with those of Aristotle and (less familiarly) Hume, I try
to show that in these alternative versions we find valuable resources for the kind of non-reductionist model which might,
in line with Nussbaum’s own objectives, provide the basis for a capabilities-based critique of dominant modes of normative
theorizing and their influence in public discourse.
This article was presented at the UK Association for Legal and Social Philosophy Conference on Equality, 5–7 July 2004, University of Wales, Newport. I am grateful to Gideon Calder, Herman De Dijn, Carlos
Steel, Jochim Lourduswamy, Toon Vandevelde and two anonymous referees for this journal for their comments and suggestions. 相似文献
15.
Consequences of Politicians’ Disrespectful Communication Depend on Social Judgment Dimensions and Voters’ Moral Identity
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Christina Mölders Niels Van Quaquebeke Maria Paola Paladino 《Political psychology》2017,38(1):119-135
The present study investigates the consequences of respectful versus disrespectful communication in political debates on voters’ social judgments and voting decisions. Reconciling previously mixed results, we argue that the consequences of disrespect vary with the judgment dimension (communion vs. agency) and voters’ moral identity. An initial study (N = 197) finds that a political candidate's disrespect towards his or her opponent affects voting decision through voting intention. A second study (N = 327) shows that disrespect influences voting intention through communion but not through agency ratings. Qualifying the previous finding, a third study (N = 329) shows that both communion and agency judgments act as mediators, but in different ways depending on the level of moral identity. Overall, communion judgments played a more prominent part in explaining the consequences of disrespectful communication. Our findings thus present a nuanced picture of respect and disrespect in political communication and shed light on their ramifications. 相似文献
16.
Samia Huq 《Contemporary Islam》2011,5(3):267-283
This article explores the piety/politics nexus by asking what it means when educated, urban Bangladeshi women who are embracing
religion anew claim that their pursuit of piety, and the learning circles that inspire it, are apolitical. I explain this
self-proclaimed apolitical stance through women’s own accounts of why and how they maintain political neutrality. The article
demonstrates that organizers of many Islamic discussion circles in Dhaka consciously strive to attain a certain political
neutrality, while allowing whoever is interested to attend, irrespective of the latter’s political affinities. This decision
stems from an understanding of the lack of trust that accompanies organized religion in Bangladesh, and its alliance, in the
national imaginary, with the explicit political agenda of the Jama’at-i Islami. The article provides an account of different
discussion circle members’ varied articulation of political neutrality and how they draw from different ideas and discourses
about being publicly religious in their molding of the ideal, pious, Bangladeshi woman. To exemplify the pious self-fashioning
of urban, educated, Bangladeshi women, I will recount the ways in which several women discussed the March 2009 Bangladesh
Rifles mutiny—a highly politically charged event. Women’s accounts of the mutiny serve to unify lesson attendees around the
cultivation of piety. Contestations over national politics and political affinities are made secondary, as women focus on
giving an ethical bend to the deeply personal, subjective and gendered experiences of being educated and upwardly-mobile in
present day urban Bangladesh. 相似文献
17.
Michaela D. E. Meyer 《Sexuality & culture》2009,13(4):237-251
This essay offers a narrative reading of the representation of bisexuality on One Tree Hill by examining the character Anna Tagaro. Grounding this reading in observations about bisexuality, media representation and
adolescent identity formation processes, the essay exposes Anna’s representation as both a viable coming out story for an adolescent audience and a systematic erasure of bisexuality as a valid social identity. The displacement of political activism with friend and ally
Peyton creates a representation that functions both as liberating and constraining simultaneously. Moreover, Anna’s inclusion
as the only Latina character in an all white, all heterosexual cast offers an intersectional representation of race and sexual
identity. This conflict between progress and constraint in the representation of youth identity choices offers scholars ample
data for future studies in teen television and sexuality. 相似文献
18.
Fabienne Peter 《Ethical Theory and Moral Practice》2007,10(4):373-387
Political egalitarianism is at the core of most normative conceptions of democratic legitimacy. It finds its minimal expression
in the “one person one vote” formula. In the literature on deliberative democracy, political equality is typically interpreted
in a more demanding sense, but different interpretations of what political equality requires can be identified. In this paper
I shall argue that the attempt to specify political equality in deliberative democracy is affected by a dilemma. I shall illustrate
the political egalitarian’s dilemma by a hypothetical choice between two informational bases for political equality: Rawlsian
primary goods and Amartya Sen’s capability approach. The political egalitarian’s dilemma reveals a clash between the requirement
of ensuring equal possibilities to participate in the democratic process and the requirement of subjecting substantive judgments
to deliberative evaluation. As such, the dilemma is a variant of the procedure vs. substance dilemma that is well-known in
democratic theory. While it has sometimes been argued that deliberative democracy solves the tension between procedure and
substance, the political egalitarian’s dilemma shows that this tension continues within deliberative democracy.
相似文献
Fabienne PeterEmail: |
19.
Kim Sungmoon 《Dao》2009,8(1):29-48
This essay attempts a philosophical reflection of the Confucian ideal of “scholar-official” in Joseon Korea’s neo-Confucian
context. It explores why this noble ideal of a Confucian public being had to suffer many moral-political problems in reality.
It argues first that because the institution of Confucian scholar-official was actually a modus-operandi compromise between Confucianism and Legalism, the Confucian scholar-officials were torn between their ethical commitment
to Confucianism and their political commitment to the state; and second, that because the Cheng-Zhu neo-Confucianism vigorously
imported and indigenized by Joseon Koreans exalted the family over the state, Joseon neo-Confucian scholar-officials were
torn between two competing moral obligations, filiality and loyalty. The essay concludes by discussing whether, given the
problems with which the ideal of the Confucian scholar-official was frequently entangled, liberal individualism should be
pursued as its normative alternative. 相似文献
20.
Michael Arribas-Ayllon Srikant Sarangi Angus Clarke 《Journal of genetic counseling》2009,18(2):173-184
Childhood genetic testing raises complex ethical and moral dilemmas for both families and professionals. In the family sphere,
the role of communication is a key aspect in the transmission of ‘genetic responsibility’ between adults and children. In
the professional sphere, genetic responsibility is an interactional accomplishment emerging from the sometimes competing views
over what constitutes the ‘best interests’ of the child in relation to parental preferences on the one hand, and professional
judgements on the other. In the present paper we extend our previous research into parental accounts of childhood genetic
testing and explore the ethical accounts of professionals in research interviews. Interviews (n = 20) were conducted with professional practitioners involved in the genetic diagnosis and management of children and their
families. We first identify four inter-related themes—juxtaposition of parental rights vis-à-vis child’s autonomy, elicitation
of the child’s autonomy, avoidance of parental responsibility and recognition of professional uncertainty. Then, using Rhetorical
Discourse Analysis, we examine the range of discourse devices through which ethical accounts are situationally illustrated:
contrast, reported speech, constructed dialogue, character and event work. An overarching device in these ethical accounts
is the use of extreme case scenarios, which reconstruct dilemmas as justifications of professional conduct. While acknowledging ambivalence, our analysis suggests
that professional judgement is not a simple matter of implementing ethical principles but rather of managing the practical
conditions and consequences of interactions with parents and children. We conclude that more attention is needed to understand
the way professional practitioners formulate judgements about ethical practice. 相似文献