Search results

U ovom radu pokušali smo predstaviti ideju "integrativne gospodarske etike" Petera Ulricha sagledavajući je u kontekstu suvremenih etičkih strujanja, te je dovesti u vezu s novom paradigmom pluriperspektivnosti u okviru integrativne bioetike. Istraživanje smo bazirali na doprinosima Instituta za gospodarsku etiku u St. Gallenu (Švicarska), kojemu je začetnik i direktor sam Peter Ulrich. Usporedbe koje smo pokušali napraviti s idejom Hansa Künga Weltethos i Hansa Jonasa Princip odgovornosti trebale su nam pokazati kako je ideja integrativne gospodarske etike nastavak niza u okviru etičkih promišljanja o suočavanju s ozbiljnim problemima s kojima se susreće i susretat će se društvo i svijet. Ulrich traži odgovore na pitanje smislenosti našeg gospodarenja te koliko naše gospodarenje može biti opravdano u odnosu prema drugima, što bi bilo pitanje legitimnosti. Kao središnji izazov za integrativnu gospodarsku etiku i njezinu refleksiju svakako se može postaviti pitanje o okolišu i neadekvatno vrednovanje odgovornosti naspram prirode. Samim time dolazimo i do bioetičkog uporišta unutar ideje integrativne gospodarske etike. Tako ona neminovno postaje ne samo jedno od bioetičkih uporišta, nego svojim idejama i doprinosima može biti stavljena u okvire (integrativnog) bioetičkog diskursa. ; In this paper, we tried to present the idea of "integrative economic ethics" of Peter Ulrich, viewing it in the context of modern ethical trends, and bring the same in connection with the new paradigm of pluriperspectiveness within integrative bioethics. We based the research on contributions brought forth by the Institute for Business Ethics in St. Gallen, the founder and director of which is Peter Ulrich himself. The comparisons that we tried to make with the idea of Hans Küng Weltethos, and Hans Jonas Principle of Responsibility, were supposed to show us that the idea of integrative economic ethics is a continuation of a series within ethical considerations about dealing with serious problems which are and will be faced by the society and the world. Ulrich seeks answers to the question of meaningfulness of our economizing, and the question of how much can our economizing be justified in relation to the others, which would be the question of legitimacy. As a central challenge for integrative economic ethics and its reflection, the question about the environment and inadequate evaluation of the responsibility towards nature can certainly be raised. By that alone, we come to the bioethical viewpoint within the idea of integrative economic ethics. In that way, it unavoidably becomes not only one of the bioethical footholds, but it can be placed within the frames of (integrative) bioethical discourse.

The ethical distress of the (post)modern world stimulates and directs us to reflect our ethical and cultural grounds. Man is a transcendent being. He cannot reach or put in order immediate goods he needs if he is not prepared to acknowledge the grounds of his person and develop the virtues of prudence, love, hope, faith, wisdom, justice, courage, temperance etc. These are ethical questions concerning different worldviews and cannot be solved only by scientific methods. Many people who in the past did not care for religion as such, now take seriously religious personal and societal aspects of humane life. The fundamental crucial questions of man are ethical questions. They are in various ways related or perplexed with the question of faith and of science.

Članak se bavi korelacijom diplomatske profesije i etičkog ponašanja. Pomoću tri ključna momenta u povijesti diplomatske profesije, autor razmatra mogućnost etičkog djelovanja u okvirima diplomacije i vanjskih poslova. Kao prvi moment se uzima Machiavellijevo pisanje o ulozi poslanika u stranom kraljevstvu kako bi se pojasnilo, a kasnije i usporedilo, njegovo viđenje poslaničkih dužnosti u odnosu na današnje. Nadalje se, pomoću važnih povijesnih događaja i razmišljanja teoretičara, prikazuju i analiziraju moralne dileme u diplomaciji. Završni dio se odnosi na uspostavu Dissent Channela u State Departmentu koji je važan jer je, makar prividno, pružio priliku američkim diplomatima da djeluju prema savjesti. ; The paper is focused on correlation between diplomatic profession and ethical behaviour. Using three main moments in the history of diplomatic profession, the author is considering possibility of ethical behaviour in terms of diplomacy and foreign affairs. The first moment is based on Machiavelli's view on the role of representative in foreign kingdom in order to explain and later to compare his vision with current vision of representative's duties. Further on, using important historic events and thoughts of theorists, paper shows and analyzes moral dillemas in diplomacy. The final part is focused on establishing Dissent Channel in the State Department which is important because it seemingly gave American diplomats opportunity to act according to their consciousness.

Ovaj diplomski rad bavi se razdobljem pozitivizma u Poljskoj koje je trajalo od 1863. do 1890. godine. U radu se opisuje društveno-politička situacija u Europi i njezin utjecaj na Poljsku koja je još 1795. bila podijeljena na austrijski, pruski i ruski dio. Objašnjavaju se zatim temeljni pojmovi programa poljskog pozitivizma. Osim društveno-političke scene, riječ je i o pozitivizmu u poljskoj književnosti, o vrstama književnosti kao što su tendenciozna i agitacijska književnost, te o cenzuri. Pozitivizam u sociologiji utemeljio je Auguste Comte u svome djelu "Zakon triju stadija". Poljski pozitivisti preuzeli su neke vrijednosti i prilagodili pozitivizam svojim potrebama. Promjene u Europi potaknule su politička previranja u Poljskoj: želju za asimilacijom Židova, ali i rast antisemitizma te emancipacija žena i seljaka. Prikazani su također problemi društvenih skupina koje nisu imale status poljskog plemstva. ; This graduate thesis deals with the period of positivism in Poland (1863 – 1890). The theisis addresses the socio-political situation in Europe and its impact in Poland, which was divided in 1795 into Austrian, Prussian and Russian part. The basic concepts of the Polish positivism program are explained. Apart from the socio-political scene, it is also about positivism in Polish literature, about types of literature such as tendentious and agitational literature, and about censorship. Positivism in sociology was founded by Auguste Comte in his work "The Law of the Three Stages". Polish positivists have taken on some values and adapted positivism to their needs. Changes in Europe have fueled political turmoil in Poland: the desire to assimilate Jews, but also the rise of anti-Semitism and the emancipation of women and peasants. Problems of social groups that did not have the status of Polish nobility are also presented.

Komparativno oglašavanje pojam je koji se javlja 70 – ih godina 20. stoljeća u Sjedinjenim Američkim Državama te se kreće ubrzano razvijati s ciljem povećanja informiranosti potrošača te kako bi nagnalo poduzeća da poboljšaju svoje proizvode i usluge. Implicitno komparativno oglašavanje vrsta je komparativnog oglašavanja koja na indirektan način u svojim oglasima spominje karakteristike ili simbole konkurentskih poduzeća. Od svog nastanka, komparativno oglašavanje često podliježe ispitivanjima je li takav način etičan, odnosno treba li ga i ako da, na koji način regulirati. Sukladno tome, svako tržište ima svoje zakone i direktive u svrhu zaštite potrošača i poduzeća koja su predmet komparativnog oglašavanja. Osim u korporativnom svijetu, komparativno oglašavanje često se koristi u političkim kampanjama, kako bi se istaknule mane i slabosti protukandidata ili stranke, odnosno superiorne karakteristike kandidata koji je sponzorirao oglas. U ovom radu provelo se primarno kvantitativno istraživanje na prigodnom uzorku od 115 ispitanika putem strukturiranog anketnog upitnika distribuiranog putem Interneta. Ispitanicima je u sklopu anketnog upitnika prikazano ukupno 6 političkih oglasa raznih hrvatskih političkih kandidata i/ili stranaka koji su u svojim oglasima koristili implicitno komparativno oglašavanje. Percepcija etičnosti mjerila se putem multidimenzionalne skale prema Reidenbach, Robin i Dawson (1991.) kako bi se dobio uvid u mišljenje i stavove ispitanika. Prema dobivenim rezultatima može se zaključiti kako varijabla percipirane etičnosti birača ima statistički značajan utjecaj na vjerojatnost glasanja za određenog političkog kandidata i/ili stranku na svim prikazanim oglasima, dok varijabla političke opredjeljenosti ima statistički značajan utjecaj na vjerojatnost glasanja za određenog političkog kandidata ili stranku u dva od šest prikazanih oglasa. ; Comparative advertising is a term that first appeared in the 1970s in the United States and is evolving rapidly to develop consumer awareness and encourage ...

Radom se nastoji uspostaviti veza između Kantove etike i etike sporta povezivanjem koncepcije anthropocena, kao suvremene epohe tijekom koje prirodna povijest postaje kulturnom povijesti, s etikom nade, kako je predstavljena u Kantovoj Kritici rasudne snage. Ključan je moment Kantova argumenta da je biranje kulture ispravan put ljudskog razvitka prema civilnom društvu i kozmopolitskom jedinstvu. Je li sport takva kultura? Može li sport postati važan moment u suvremenoj etici nade? Odgovor je uvjetno pozitivan jer postoje određene prepreke. Prvo, jedan je od razloga za to inauguriranje olimpijskog sporta u svrhe održavanja ravnoteže u društvenim sukobima. Da je takvo što ostvarivo sugerira nam da bi hijerarhijski poredak izvrsnosti u sportskom natjecanju osnažio društvenu hijerarhiju. Drugo, sport je jedna od najpopularnijih i najprofitabilnijih globalnih zabava, no njime upravlja aristokratska elita s iznimnim potencijalom za zloupotrebu moći. Treće, globalni organizatori sporta imaju mnogo političke moći skrivene iza olimpijske mantre o isključivanju politike iz sporta. ; The paper aims to establish a link between Kant's ethics and the ethics of sport by connecting the concept of Anthropocene as the contemporary epoch during which natural history is becoming cultural history and the ethics of hope as presented in Kant's The Critique of Judgement. The crucial moment in Kant's argument is that choosing culture is the proper way of human progress towards civil society and cosmopolitan unity. Is sport this kind of culture? Can sport become an important moment in the contemporary ethics of hope? The answer is conditionally positive because there are obstacles present. Firstly, one of the reasons is that the modern Olympic sport was inaugurated to keep social conflicts in balance. That this purpose can be achieved suggests that the hierarchical order of excellence involved with sport competition should strengthen social hierarchies. Secondly, sport is one of the most popular and most profitable global entertainments, but it is governed by aristocratic elites with the enormous potential for the abuse of power. Thirdly, global sports organisations have a lot of political power hidden behind the Olympic mantra of the exclusion of politics from the sport. ; Cet article tente d'établir un lien entre l'éthique kantienne et l'éthique du sport à travers le concept d'Anthropocène, en tant qu'époque contemporaine au sein de laquelle l'histoire naturelle devient l'histoire culturelle, mais également à travers l'éthique de l'espoir, telle qu'elle est présentée dans la Critique de la faculté de juger de Kant. Le moment charnière de l'argumentation kantienne pose que la culture est le chemin de l'évolution humaine qui mène à la société civile et à l'unité cosmopolitique. Le sport est-il une culture de la sorte ? Le sport peut-il devenir un moment important au sein de l'éthique contemporaine de l'espoir ? La réponse est positive sous réserve d'un ensemble de conditions puisqu'il existe un certain nombre d'obstacles : premièrement, le sport olympique a été inauguré dans le but de maintenir les conflits sociaux en équilibre. Pour qu'un tel projet se réalise, cela suggère que l'ordre hiérarchique d'excellence dans la compétition sportive pourrait renforcer la hiérarchie sociale ; deuxièmement, bien qu'il soit régi par une élite aristocratique qui détient en son sein un énorme potentiel d'abus de pouvoir, le sport est l'un des divertissements mondiaux les plus populaires et profitables ; troisiè- mement, les organisations mondiales du sport possèdent un pouvoir politique qui se dissimule derrière les slogans olympiques qui revendiquent l'exclusion du politique dans le sport. ; Das Paper zielt darauf ab, eine Verbindung zwischen Kants Ethik und der Ethik des Sports herzustellen, indem es die Konzeption des Anthropozäns als zeitgenössische Epoche, während welcher Naturgeschichte zur kulturellen Geschichte wird, und die Ethik der Hoffnung, wie sie in Kants Kritik der Urteilskraft dargestellt wird, miteinander verknüpft. Das entscheidende Moment in Kants Argumentation ist, dass die Wahl der Kultur der richtige Weg des menschlichen Fortschritts zur Zivilgesellschaft und zur kosmopolitischen Einheit ist. Ist Sport eine solche Kultur? Kann Sport zu einem wichtigen Moment in der zeitgenössischen Ethik der Hoffnung werden? Die Antwort ist lediglich unter Vorbehalt positiv, da Hindernisse vorhanden sind. Erstens ist einer der Gründe dafür, dass der moderne olympische Sport ins Leben gerufen wurde, um soziale Konflikte im Gleichgewicht zu halten. Dass dieser Zweck erreicht werden kann, legt nahe, dass die hierarchische Reihenfolge der Spitzenleistungen im Sportwettbewerb die sozialen Hierarchien stärken würde. Zweitens ist Sport eine der beliebtesten und profitabelsten Unterhaltungsformen der Welt, die allerdings von aristokratischen Eliten mit einem enormen Potenzial für Machtmissbrauch beherrscht wird. Drittens haben globale Sportorganisationen hinter dem olympischen Mantra des Ausschlusses der Politik aus dem Sport reichlich politische Macht verborgen.

In this article, the author shows the (un)ethical side of democracy determined as a median point of politics. That which is ethical in politics, is also ethical in democracy, which is a vehicle of political accomplishment. The ethics lie in the way & means of accomplishment, & not in the purpose & goals of political activity. Adapted from the source document.

This is a critical examination of the most elaborate statement of the general will theory. Bosanquet contrasts our "lower," merely "actual" will -- described as a series of momentary & passing, ignorant, routine, commonplace, irrational, barren, mutually conflicting violations -- with our "higher," "true," "real" will, which is a comprehensive & coherent system of stable & long-term, well-informed violations that require self-sacrifice & are expressed in "the great moments of life." His central thesis is that the individuals' "real" will is the "general will" of the community that has been internalized & makes up the individual's "higher," "better" self. The theory is meant to solve the problem of political obligation by showing that, when obeying the law, the individual obeys only himself/herself, & his/her freedom is not curtailed but rather affirmed. The author argues that Bosanquet's argument fails at both crucial steps: it does not succeed in contrasting our "actual" & our "real" will, nor in identifying the latter with the "general will" of our community. The individual will is not embedded in his/her community law the way the theory makes it out to be, & if we have a moral obligation to obey the law, it is not grounded as much in the "general will" of community as in our own "higher," "true" will. Adapted from the source document.

Rousseau gives an account of the development of law wherein the constitution of the state is derived from the droits de l'humanite principle. In other words, he seeks and finds the original act which encompasses equality and freedom and from which the two result, and which is simultaneously the constitutive act of the community. In his philosophical doctrine of the state, and in contrast with his ethics, he discovered a new field of human obligations in and of themselves, where the principle according to which they are judged is not the ethical sentiment, but reason, as that which realizes that the obligations are justified. This means that the typical anthropological foundation of equality demanded by Rousseau's ethics proves to be insufficient with regard to the highest principles of the state doctrine. Thus Rousseau's foundation of equality in the form of a peculiar philosophy of freedom, which stands in opposition to his ethics, is of a purely rational character, since only pure reason is the source of cognition regarding conditions that justify coercive power over people, and it is, in turn, clearly opposed to the source of knowledge of good and evil, namely sensitivity and sentiments. This also clarifies Rousseau's view that ethical freedom is possible solely within the state and that only a citizen of the state can have freedom. But belief in the possibility of freedom within the state does not originate from some sort of adoration of the state: it results from his non-abandonment of the ethics of sentimentality, with simultaneous recognition of the validity of the freedom concept gained in the sphere of the legislative state. In Kant's understanding, the basic goal of Rousseau's political thought was to establish and ensure inalienable natural rights of individuums, which are symbolized in the substance of the general will. One may therefore conclude that they both tried to establish a new metaphysics of law, but this does not mean that Rousseau can be considered a direct predecessor of Kant's metaphysics of ethics and his critique of practical reason. Adapted from the source document.

Athletes are often tempted to take prohibited agents with the aim of performance enhancing because of diff erent pressures they face, including self-affi rmation, the infl uence of money- and glory-driven parents, coaches and community members. Th ese agents increase body mass and power, relieve fatigue, mask other prohibited substances during testing, lead to faster recovery and have many other adverse eff ects on health. Th e use of prohibited agents, com-monly known as doping, is detrimental to the mental and physical health of athletes and violates the rules of ethical conduct. Th e prohibited agents include prohibited substances and prohibited methods. For a substance or a method to be included on the Prohibited List published by the World Anti-Doping Agency (WADA) it has to meet at least two of the fol-lowing three criteria: it enhances sport performance, it represents an actual or potential health risk to athlete or it violates the spirit of sport. Th e fi ght against doping has, for a long time, been a strategic goal at both national and global level. Countries, the International Olympic Committee, international sport federations, national sport associations and various govern-ment and non-governmental organizations have been making considerable eff orts in creating policies and strategies for the fi ght against doping in sport. In 1999 these eff orts resulted in the establishment of the World Anti-Doping Agency (WADA). Subsequently, many of the national anti-doping agencies were founded. Croatian Anti-doping Agency (CROADA) was founded in 2007 with the aim of promoting doping-free sport and protecting athletes from adverse health eff ects. ; Podliježući različitim pritiscima, od vlastitog samodokazivanja do utjecaja roditelja, trenera i šire društvene zajednice radi slave i novca, sportaši se često nalaze u iskušenju da koriste zabranjena sredstva u svrhu poboljšanja rezultata. Ta sredstva djeluju na povećanje mišić-ne snage i mase, otklanjaju umor, maskiraju druga zabranjena sredstva prilikom testiranja, dovode do bržeg oporavka, ali imaju niz drugih učinaka, vrlo često štetnih po zdravlje. Pri-mjena zabranjenih sredstava u suprotnosti je s tjelesnim i mentalnim integritetom sportaša i sportskom etikom. Poznatiji naziv za primjenu zabranjenih sredstava je doping i predstavlja jedan od najvećih problema u sportu. U zabranjena sredstva ubrajamo zabranjene supstancije i zabranjene metode. Da bi se neko sredstvo našlo na popisu zabranjenih sredstava potrebno je zadovoljiti dva od tri sljedeća kriterija: poboljšanje izvedbe, štetnost po zdravlje ili nespojivost s duhom sporta. Borba protiv dopinga u sportu već je dugi niz godina strateški važna, kako na nacionalnom tako i na globalnom nivou. Države, Međunarodni olimpijski odbor, među-narodne sportske federacije, nacionalni sportski savezi te različita vladina tijela i nevladine udruge uključeni su u kreiranje politike i strategije za borbu protiv dopinga u sportu. Rezultat tih nastojanja je osnivanje svjetske agencije za borbu protiv dopinga u sportu (WADA) 1999. i po uzoru na nju nacionalnih agencija za borbu protiv dopinga u sportu. Hrvatska agencija za borbu protiv dopinga u sportu (HADA) osnovana je 2007. s ciljem promicanja sporta bez dopinga i zaštite sportaša od neželjenih posljedica.

In his Homo sacer trilogy G. Agamben engages with a series of important issues related to contemporary political philosophy & ethics. Agamben shows that the period of National Socialism & Fascism confronts us with an epochal project of subject destruction. The core & uniqueness of this project are derived from an ideologically & biologically founded naturalism. Thus perceived naturalism uses, ie., misuses, the technical possibilities & means of the politics of power of modernity, creating a system of perfect organization with the purpose of destroying the Other. Such a naturalistic policy can be termed historically unique, since its goal is no longer the destruction of individuals, groups, classes or peoples, or even of mankind as a whole. Its aim is to destroy the humanity of man, precisely in the sense ascribed to this concept by Kant -- namely, man's subjectivity. In other words, a fundamental idea is revoked here: the idea of mankind as such, which encompasses the idea of common mankind, and, in this way, the very idea of subjectivity is negated. Adapted from the source document.

The prerequisites for achieving perpetual peace are the settlement of the entire Earth; the establishment of republican government (the most stable type of government); & the exchange of goods as a way of bringing peoples together, peoples among whom racial & religious differences have often sparked animosities. Kant attributes these prerequisites to "the great artist Nature," since they occur as a part of the egoistic material interests of men -- at the level of men as natural beings, without influencing their intellectual will. Starting with Kant's proviso that morality does not suffice for achieving the prerequisites for perpetual peace, the author deals with the opposition between man's material interests & the purpose of reason in Kant's ethics. She goes on to show that Kant understands the practical mind as one's disposition for a complete realization of one's humanness. The polarity between the purpose of reason & man's natural strivings she identifies in the exclusion of sensory & emotional impulses from moral acts. The author analyzes this exclusion in combination with Kant's concept of freedom, defined as the causality springing from the freedom of rational will. 11 References. Adapted from the source document.