New Waves in Ethics brings together the leading future figures in ethics broadly construed, with essays ranging from meta-ethics and normative ethics to applied ethics and political philosophy. Topics include new work on experimental philosophy, feminism, and global justice, incorporating perspectives informed from historical and contemporary approaches alike. An ideal collection for anyone interested in the most important debates in ethics and political philosophy, as well as those with an interest in the latest significant contributions from the leading new generation of philosophers working in ethics.
The publication of Rainer Werner Fassbinder's play Der Müll, die Stadt und der Tod (Garbage, the City, and Death; 1976) constitutes one of the major scandals in German cultural history. The play was accused of being anti-Semitic, because one of its key characters, a real estate speculator, was merely called the Rich Jew. Furthermore, some (negative) dramatis personae in the play openly express anti-Semitic views. When asked to respond, Fassbinder retorted that philo-Semites (in the West Germany of the time) are in fact anti-Semites, because they refuse to see how the victims of oppression can at times assume the roles and positions assigned to them by pernicious social structures. Fassbinder's vilification on the part of the right-wing press prevented the play's staging; subsequently, in 1984 and 1985–86 two Frankfurt productions were banned due to the reaction on the part of the local Jewish community. A similar controversy sparked off by the film adaptation of the play Shadow of Angels by Daniel Schmid. During the film's screening at the Cannes Film Festival the Israeli delegation walked out, while there was also rumor of censorship in France. Gilles Deleuze wrote an article for Le Monde titled "The Rich Jew" defending the film and the director. Deleuze's article triggered a furious reaction from Shoah (1985) director, Claude Lanzmann, who responded in Le Monde and attacked the cultural snobbery and "endemic terrorism" of the left-wing cinephile community. Lanzmann saw the film as wholly anti-Semitic and suggested that it identifies the Jew—all Jews—with money. While the author acknowledges the complexity of the subject, he revisits the debate and the film to unpack its ethical/aesthetic intricacy and propose a pathway that can potentially enable us to think of ways that political incorrectness can function as a means of exposing the persistence of historical and ethical questions that are ostentatiously resolved. He does this by drawing on Alain Badiou's idea of militant ethics and Jacques Rancière's redefinition of critical art as one that produces dissensus.
This academic paper aims to analyze "Political ethics" is the main problem that has manifested itself in the form of good or politically inappropriate conduct, because it is considered very important to the development of Thailand especially the quality characteristics of politicians affecting economic and social development in local communities. As a result, business people can enter into more political roles and lead to problems in relying on political office for family and family business. This is because the administration of the country, must adhere to the principles of public interest rather than personal interests Therefore, if a politician lacks morality and political ethics. Often creates conflicts of interest in various forms, such as the unfairness of business groups that are not aligned with the government. Policy-making may favor government funding groups as well, and make the issuance of various policies beneficial to their own groups Therefore, it is a factor that does not receive thorough justice.
Scrutinizing the practice of legislators and politicians from an ethical perspective, this work looks closely at various methods to facilitate ethical conduct.
In this volume, Marks offers a defense of amorality as both philosophically justified and practicably livable. In so doing, the book marks a radical departure from both the new atheism and the mainstream of modern ethical philosophy. While in synch with their underlying aim of grounding human existence in a naturalistic metaphysics, the book takes both to task for maintaining a complacent embrace of morality. Marks advocates wiping the slate clean of outdated connotations by replacing the language of morality with a language of desire. The book begins with an analysis of what morality is and th.
Understanding a primitive society -- Nature and convention -- Human nature -- Man and society in Hobbes and Rousseau -- Wittgenstein's treatment of the will -- Trying -- The universalizability of moral judgments -- Moral integrity -- Can a good man be harmed? -- Ethical reward and punishment -- Index.
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The first issue ofEthics & International Affairswas published in 1987, when the Cold War still dominated international affairs. It was appropriate at that time to launch the journal with an issue devoted in part to the theme "superpower ethics." In his introduction to the topic Nye argues that the challenge of establishing an ethics for the United States and the Soviet Union is not met by any traditional Western system. Aristotle's "virtue," Kant's "good intent," and the "good result" of the consequentialists are inadequate to the task of determining right on the superpower playing field. In reference to this insufficiency, Nye sketches the arguments of the subsequent articles by Mazrui, Hassner, and Hoffman, each of whom offers an instructive picture of the state of superpower ethics.
