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The lecture engages the debate concerning the relation between politics and ethics. Ethics is the guardian of good practice and policy the guardian of the quality of life in the community. The author discusses their mutual historical development paying special attention to two dates. First in 1789, when the Bastille was demolished and the Republic founded with a slogan of ethical content ("Liberty, Equality, Fraternity"), but only in order to control it. The second date is 1989, the year in which the Berlin Wall fell, constitutes a turning point and the dominance of ethics over politics promoted by the triad: democracy, accountability, and human rights, which undoubtedly belong to the highest value. The problem with this is that ethical values can be used in an ideological way. In the final section, the Christian position on the proper relationship between ethics and policy and vice versa is discussed. ; The lecture engages the debate concerning the relation between politics and ethics. Ethics is the guardian of good practice and policy the guardian of the quality of life in the community. The author discusses their mutual historical development paying special attention to two dates. First in 1789, when the Bastille was demolished and the Republic founded with a slogan of ethical content ("Liberty, Equality, Fraternity"), but only in order to control it. The second date is 1989, the year in which the Berlin Wall fell, constitutes a turning point and the dominance of ethics over politics promoted by the triad: democracy, accountability, and human rights, which undoubtedly belong to the highest value. The problem with this is that ethical values can be used in an ideological way. In the final section, the Christian position on the proper relationship between ethics and policy and vice versa is discussed.

The political morality that Plato and Aristotle supported was governed by various anthropological and social determinants, which means that they focused on man understood as a citizen and interpreted through the dialectic as well as through the prospects of the city's happiness, since for both of them man was a social animal. The political ethics of Plato and Aristotle does not endanger the political community with political bankruptcy. This political morality does not start from intransigent principles to reach a compromise that has already been surpassed by the previous negative dynamics. The Byzantine political morality oscillates between the individual and the totality. It is not governed by individualism but rather by communitarianism, which entails that it confirms the dynamics of unity within the city. The Byzantine political morals is imbued with an anticipation of the political crisis, it seeks to identify any negative developments and strives to avoid the political marginalization of the citizens who are likely to rebel against any autocratic government. The Byzantine political morality is, thus, not an idle and selfish political introversion, concerned merely with political crises, conflict scenarios and conspiracy theories, as it strives to come up with various solutions that should guarantee political balance. ; The political morality that Plato and Aristotle supported was governed by various anthropological and social determinants, which means that they focused on man understood as a citizen and interpreted through the dialectic as well as through the prospects of the city's happiness, since for both of them man was a social animal. The political ethics of Plato and Aristotle does not endanger the political community with political bankruptcy. This political morality does not start from intransigent principles to reach a compromise that has already been surpassed by the previous negative dynamics. The Byzantine political morality oscillates between the individual and the totality. It is not governed by individualism but rather by communitarianism, which entails that it confirms the dynamics of unity within the city. The Byzantine political morals is imbued with an anticipation of the political crisis, it seeks to identify any negative developments and strives to avoid the political marginalization of the citizens who are likely to rebel against any autocratic government. The Byzantine political morality is, thus, not an idle and selfish political introversion, concerned merely with political crises, conflict scenarios and conspiracy theories, as it strives to come up with various solutions that should guarantee political balance.

Parliamentary ethics refers to a set of essentially formal norms of various origins that aim to regulate the personal conduct of MPs, in order that their conduct meet the standards the function requires and the legitimate expectations of citizens. Many parliaments around the world have institutionalized such rules. The study focuses more especially on ethics in different parliamentary systems. The institutionalization of ethics in Parliament shows an evolution of democratic representation that aim to foster trust between citizens and their elected representatives. ; La déontologie parlementaire désigne un ensemble de normes d'origines diverses qui vise à réguler la conduite personnelle des parlementaires afin que, dans l'intérêt de l'institution, leur comportement soit le plus conforme aux devoirs inhérents à l'exercice du mandat qui leur est confié et aux attentes légitimes des citoyens. De nombreux parlements dans le monde se sont dotés de ce type de règles. L'étude se concentre plus particulièrement sur la déontologie dans différents régimes parlementaires. Cette déontologie se structure autour de deux composantes essentielles : les parlementaires sont traditionnellement soumis à un devoir d'indépendance tant à l'égard de leurs attaches institutionnelles que des intérêts particuliers dans le but de préserver le caractère représentatif du mandat. Dans le même temps, les députés sont soumis à un devoir plus contemporain de responsabilité à l'égard des citoyens qu'ils représentent. Ce devoir se traduit par la soumission à de nouvelles exigences d'exemplarité et de transparence dont la méconnaissance peut désormais être sanctionnée. La déontologie parlementaire fait évoluer la démocratie représentative en conditionnant l'exercice légitime du pouvoir au respect de certaines normes comportementales particulières dont le but est, en organisant leurs relations, de favoriser une confiance réciproque entre les citoyens et leurs élus.