As Emmanuel Levinas states in the preface to Existence and Existents, "this study is a preparatory one. It examines . . . the problem of the Good, time, and the relationship with the other [person] as a movement toward the Good." First published in 1947, and written mostly during Levinas's imprisonment during World War II, this work provides the first sketch of his mature thought later developed fully in Totality and Infinity and Otherwise than Being, or Beyond Essence. This (...) new edition marks the first time this important work has been made available in an inexpensive paperback edition. Levinas's project in Existence and Existents is to move from anonymous existence to the emergence of subjectivity; to subjectivity's practice, theory and morality; to its encounter with the alterity of the other person. He is concerned here primarily with the time of the solitary subject; time is the inner structure of subjectivity, of the movement of existing. "Levinas's work," says Alphonso Lingis, "contains not only wholly new analyses of the forms of time of the present, the past, the future but also a new conception of the work of time." Beginning with Existence and Existents, then, it is possible to begin tracing the progressive "alterization" of time as it unfolds across the development of Levinas's entire philosophy. As a "preparatory" study, Existence and Existents introduces the major themes and concerns that occupied Levinas throughout his career. This is essential reading for understanding both Levinas's own philosophy and the developments in philosophical thought in the twentieth century. (shrink)

Certain questions have recurred throughout the history of philosophy. They are the big questions-about happiness and the good life, the limits of knowledge, the ultimate structure of reality, the nature of consciousness, the relation between causality and free will, the pervasiveness of suffering, and the conditions for a just and flourishing society-that thinkers in different cultures across the ages have formulated in their own terms in an attempt to make sense of their lives and the world around them. The essays (...) in this book turn to the major figures and texts of the Buddhist tradition in order to expand and enrich our thinking on these enduring questions. Examining them from a comparative and cross-cultural perspective demonstrates the value of alternative ways of addressing philosophical problems, showing how different approaches can produce new and unexpected kinds of questions and answers. Engaging with the Buddhist tradition, this book shows, helps return philosophy to its practical as well as theoretical aim: not only understanding the world but also knowing how to live in it. Featuring striking and generative comparisons of Buddhist and Western thought, Philosophy's Big Questions challenges our thinking in fundamental ways and offers readers new conceptual tools, methods, and insights for the pursuit of a good and happy life. (shrink)

Emmanuel Levinas is one of the most important figures of twentieth-century philosophy. Exerting a profound influence upon such thinkers as Derrida, Lyotard, Blanchot, and Irigaray, Levinas's work bridges several major gaps in the evolution of continental philosophy--between modern and postmodern, phenomenology and poststructuralism, ethics and ontology. He is credited with having spurred a revitalized interest in ethics-based philosophy throughout Europe and America. _Entre Nous_ (Between Us) is the culmination of Levinas's philosophy. Published in France a few years before his (...) death, it gathers his most important work and reveals the development of his thought over nearly forty years of committed inquiry. Along with several trenchant interviews published here, these essays engage with issues of suffering, love, religion, culture, justice, human rights, and legal theory. Taken together, they constitute a key to Levinas's ideas on the ethical dimensions of otherness. Working from the phenomenological method of Edmund Husserl and Martin Heidegger, Levinas pushed beyond the limits of their framework to argue that it is ethics, not ontology, that orients philosophy, and that responsibility precedes reasoning. Ethics for Levinas means responsibility in relation to difference. Throughout his work, Levinas returns to the metaphor of the face of the other to discuss how and where responsibility enters our lives and makes philosophy necessary. For Levinas, ethics begins with our face to face interaction with another person--seeing that person not as a reflection of one's self, nor as a threat, but as different and greater than self. Levinas moves the reader to recognize the implications of this interaction: our abiding responsibility for the other, and our concern with the other's suffering and death. Situated at the crossroads of several philosophical schools and approaches, Levinas's work illuminates a host of critical issues and has found resonances among students and scholars of literature, law, religion, and politics. _Entre Nous_ is at once the apotheosis of his work and an accessible introduction to it. In the end, Levinas's urgent meditations upon the face of the other suggest a new foundation upon which to grasp the nature of good and evil in the tangled skein of our lives. (shrink)

In practical terms, the word “neutrality” means a policy of avoidinginteractions with nations that are engaged in armed conflict, or of trying tocure war while avoiding their contamination. In Malaysia, politicians andgovernment officials often use expressions such as that Malaysia will continueits stance of neutrality, or that it wants to remain neutral and friendly toeveryone. This study critically examines Malaysia’s stance on diplomaticneutrality, with particular focus on its past and present. It argues that neutralityis used as a political concept to (...) avoid conflict with major powers. Malaysia willremain effectively neutral so long as there is no major outbreak of any war inthe region. It exercises its rights through endurance and avoidance. (shrink)

Rassemblant l'integralite des dimensions de la pensee de S. Weil selon un double axe chronologique et thematique, ce livre montre comment, heritiere du spiritualisme francais allant de Biran a Alain, S. Weil en a radicalise les intuitions les plus audacieuses: celles d'un cogito perceptif, d'une ontologie du travail, ou d'une christologie philosophique renouvelant en profondeur le platonisme chretien. Il montre ensuite comment le dialogue opere de 1938 a 1943 entre modernite, hellenisme, christianisme et pensees orientales revele un essai de refondation (...) trinitaire de la question de l'etre unique dans l'histoire de la metaphysique. Anticipant sur la critique heideggerienne de l'-ontotheologie- [...], la pensee weilienne de l'universel concret a ignore l'opposition moderne du theorique et du pratique, du rationnel et du religieux, et redeploye au XXeme siecle la triple dimension existentielle, speculative et mystique de la philosophie antique.". (shrink)

The main objective of this paper is to assess the attitude of a group of Malaysian business students towards business ethics. The survey results indicate that the respondents in general are of the opinion that the businesses in Malaysia consider ethics as secondary. A greater emphasis on ethical values in the business curricular has been strongly supported by the respondents. Moreover, the majority of the respondents believe that moral/ethical education and top management attitudes are the most important factors influencing ethical (...) standards in business practices. (shrink)

The Hermit’s Hut offers an original insight into the profound relationship between architecture and asceticism. Although architecture continually responds to ascetic compulsions, as in its frequent encounter with the question of excess and less, it is typically considered separate from asceticism. In contrast, this innovative book explores the rich and mutual ways in which asceticism and architecture are played out in each other’s practices. The question of asceticism is also considered—as neither a religious discourse nor a specific cultural tradition but (...) as a perennial issue in the practice of culture. The work convincingly traces the influences from early Indian asceticism to Zen Buddhism to the Japanese teahouse—the latter opening the door to modern minimalism. As the book’s title suggests, the protagonist of the narrative is the nondescript hermit’s hut. Relying primarily on Buddhist materials, the author provides a complex narrative that stems from this simple structure, showing how the significance of the hut resonates widely and how the question of dwelling is central to ascetic imagination. In exploring the conjunctions of architecture and asceticism, he breaks new ground by presenting ascetic practice as fundamentally an architectural project, namely the fabrication of a “last” hut. Through the conception of the last hut, he looks at the ascetic challenge of arriving at the edge of civilization and its echoes in the architectural quest for minimalism. The most vivid example comes from a well-known Buddhist text where the Buddha describes the ultimate ascetic moment, or nirvana, in cataclysmic terms using architectural metaphors: “The roof-rafters will be shattered,” the Buddha declares, and the architect will “no longer build the house again.” As the book compellingly shows, the physiological and spiritual transformation of the body is deeply intertwined with the art of building. The Hermit’s Hut weaves together the fields of architecture, anthropology, religion, and philosophy to offer multidisciplinary and historical insights. Written in an engaging and accessible manner, it will appeal to readers with diverse interests and in a variety of disciplines—whether one is interested in the history of ascetic architecture in India, the concept of “home” in ancient India, or the theme of the body as building. (shrink)

The Hermit’s Hut offers an original insight into the profound relationship between architecture and asceticism. Although architecture continually responds to ascetic compulsions, as in its frequent encounter with the question of excess and less, it is typically considered separate from asceticism. In contrast, this innovative book explores the rich and mutual ways in which asceticism and architecture are played out in each other’s practices. The question of asceticism is also considered—as neither a religious discourse nor a specific cultural tradition but (...) as a perennial issue in the practice of culture. The work convincingly traces the influences from early Indian asceticism to Zen Buddhism to the Japanese teahouse—the latter opening the door to modern minimalism. As the book’s title suggests, the protagonist of the narrative is the nondescript hermit’s hut. Relying primarily on Buddhist materials, the author provides a complex narrative that stems from this simple structure, showing how the significance of the hut resonates widely and how the question of dwelling is central to ascetic imagination. In exploring the conjunctions of architecture and asceticism, he breaks new ground by presenting ascetic practice as fundamentally an architectural project, namely the fabrication of a “last” hut. Through the conception of the last hut, he looks at the ascetic challenge of arriving at the edge of civilization and its echoes in the architectural quest for minimalism. The most vivid example comes from a well-known Buddhist text where the Buddha describes the ultimate ascetic moment, or nirvana, in cataclysmic terms using architectural metaphors: “The roof-rafters will be shattered,” the Buddha declares, and the architect will “no longer build the house again.” As the book compellingly shows, the physiological and spiritual transformation of the body is deeply intertwined with the art of building. The Hermit’s Hut weaves together the fields of architecture, anthropology, religion, and philosophy to offer multidisciplinary and historical insights. Written in an engaging and accessible manner, it will appeal to readers with diverse interests and in a variety of disciplines—whether one is interested in the history of ascetic architecture in India, the concept of “home” in ancient India, or the theme of the body as building. (shrink)

Internationally renowned as one of the great French philosophers of the twentieth century, the late Emmanuel Levinas remains a pivotal figure across the humanistic disciplines for his insistence--against the grain of Western philosophical tradition--on the primacy of ethics in philosophical investigation. This first English translation of a series of twelve essays known as _Alterity and Transcendence_ offers a unique glimpse of Levinas defining his own place in the history of philosophy. Published by a mature thinker between 1967 and 1989, (...) these works exhibit a refreshingly accessible perspective that seasoned admirers and newcomers will appreciate. In today's world, where religious conceptions of exalted higher powers are constantly called into question by theoretical investigation and by the powerful influence of science and technology on our understanding of the universe, has the notion of transcendence been stripped of its significance? In Levinas's incisive model, transcendence is indeed alive--not in any notion of our relationship to a mysterious, sacred realm but in the idea of our worldly, subjective relationships to others. Without presupposing an intimate knowledge of the history of philosophy, Levinas explores the ways in which Plotinus, Descartes, Husserl, and Heidegger have encountered the question of transcendence. In discourses on the concepts of totality and infinity, he locates his own thinking in the context of pre-Socratic philosophers, Aristotle, Leibniz, Spinoza, Kant, and Descartes. Always centering his discussions on the idea of interpersonal relations as the basis of transcendence, Levinas reflects on the rights of individuals (and how they are inextricably linked to those of others), the concept of peace, and the dialogic nature of philosophy. Finally, in interviews conducted by Christian Chabanis and Angelo Bianchi, Levinas responds to key questions not directly addressed in his writings. Throughout, _Alterity and Transcendence_ reveals a commitment to ethics as first philosophy--obliging modern thinkers to investigate not merely the true but the good. (shrink)

The main objective of this study is to assess the state of business ethics in New Zealand organisations. The survey results suggest that top New Zealand companies give low priorities to ethical values. A number of suggestions have been put forward by the respondents to improve the corporate ethical environment. These include commitment of top management, written and published codes of ethics, comprehensive accounting standards and annual reporting and monitoring and an efficient legal and education system.

One of the most influential philosophers of our day has selected 16 previously uncollected pieces that are unified by Levinas's project of revising the phenomenological description of the world in light of our experience of other persons.

This study contributes to the micro-credit literature by addressing the lack of philosophical dialogue concerning the issue of trust between micro-credit NGOs and rural poor women. The study demonstrates that one of the root causes of NGOs’ contested roles in Bangladesh is the norm that they use (i.e., trust) to rationalize their micro-credit activities. I argue that Bangladeshi micro-credit NGOs’ trust in poor village women is not genuine because they resort to group responsibility sustained through aggressive surveillance. I maintain so (...) by drawing on a trust-based theoretical framework that uses various philosophical insights. Drawing on the same conceptual framework, I also contend, somewhat softening the previous claim, that if micro-credit trust is trust at all, it is at most strategic, not generalized. For being strategic, it has many undermining effects on local social solidarity norms, rendering Bangladeshi micro-credit NGOs and strategic trust an odd couple with no moral compass. To bring forth the moral impetus in micro-credit activities, I lay out some recommendations intended for organizations, managers, and policymakers, consistent with normative corporate social responsibility initiatives. However, further studies can be initiated based on this paper, suggesting its importance for future research. (shrink)

The author examines the problem of motivation about future generations. He argues that though many philosophers think that direct motivations are problematic for future generations only, they are not unproblematic for the current generations too, and that the motivation problem can be solved if we consider the idea of “leaving the earth no worse.” He also shows why such an idea should be promoted and can motivate us to work in the best interests of current and future generations. The author (...) also contends that prioritizing the idea of “leaving the earth no worse” is not exclusively anthropocentric. (shrink)

One of the most influential philosophers of our day has selected 16 previously uncollected pieces that are unified by Levinas's project of revising the phenomenological description of the world in light of our experience of other persons.

La philosophie, et en particulier la phénoménologie, se trouve aujourd'hui en France dans une situation pour le moins paradoxale dans son vis-à-vis avec la théologie. Alors que les uns e - accusent les phénoménologues d'un prétendu tournant théologique et que les autres s'en défendent comme si toute théologisation devait entacher leur intégrité, nul ne tente délibérément la traversée en prenant en charge les deux disciplines comme telles. En osant " passer le Rubicon " avec cette conviction que " plus on (...) théologise, mieux on philosophe ", cet ouvrage tente donc de mettre fin à la trop fréquente position de " chiens de faïence " et propose un " choc en retour " de la théologie sur la phénoménologie. Loin des philosophies du " seuil " ou du " saut ", une véritable rencontre des disciplines est ici revendiquée, dans l'assurance qu'elles seront mieux distinguées si elles acceptent d'être davantage assumées. Alea jacta est : " le sort en est jeté ", avec audace et peut-être témérité mais en sachant que nul ne pense s'il ne vient à s'exposer. (shrink)

La question de Dieu dans la pensée de Husserl fut très tôt un objet d'attention pour la recherche phénoménologique, mais la diversité des textes est telle qu'il était nécessaire d'établir le dossier historique relatif à cette question. Bien évidemment, la mise en lumière de l'unité et de la continuité des analyses de Husserl sur Dieu est animée par une interrogation proprement spéculative : quelle place pour Dieu dans une philosophie descriptive qui se veut méthodologiquement athée? A partir du "je" transcendantal, (...) quel est l'accès possible à la pure phénoménalité de Dieu? Si Husserl décrit la transcendance de Dieu comme celle d'une Idée théorique, éthique et téléologique, il ne s'agit pas pour lui de s'en tenir aux reconstructions abstraites de la métaphysique, niais de revenir à l'expérience originaire de Dieu. La réduction phénoménologique ne demande pas de cesser de croire, mais elle rend possible une purification éthique de l'expérience religieuse qui permet d'élucider son sens. En cela, tout le projet contemporain d'un concept non ontologique de Dieu est redevable à Husserl d'avoir fait le premier pas décisif en affranchissant de tout en soi " et en montrant que la transcendance de Dieu ne peut être séparée de la vie intentionnelle dans laquelle elle s'annonce. Husserl ne confond pas pour autant philosophie et théologie, et la compréhension de Dieu comme évidence d'une Idée pratique infinie laisse ouverte la possibilité de la Révélation sans vouloir parler pour elle. (shrink)

Reproduit quatre conférences faites en 1946 et 1947 sous ce titre au Collège de philosophie, et interroge la notion de temps comme limitation même de l'être fini ou comme relation de l'être fini à Dieu (Electre).

As social and interdependent beings, we have responsibilities to each other. One of them is to recognize each other appropriately. When we fail to meet this responsibility, we often stigmatize. In this paper, I argue that the COVID-19-related stigmatization is a variation of the lack of recognition understood as an orientation to our evaluative features. Various stereotypical behaviors regarding COVID-19 become stigmatized practices because of labeling, stereotyping, separation, status loss and discrimination, and power. When people stigmatize COVID-19 victims, they orient (...) themselves to their evaluative quality of being vulnerable to the SARS-CoV-2 virus by internalizing the victims as dangerous, understanding them as separable, and being motivated to act with them differently. All this causes the COVID-19 victims to lose status and suffer discrimination for which they do not experience participatory parity in different facets of their lives, rendering the COVID-19-related stigmatization an appalling example of misrecognition. (shrink)

La réflexion sur le positivisme juridique est au cœur d'interrogations importantes concernant la portée des règles de droit, la nature de l'Etat et les relations entre droit et morale. L'examen des présupposés et des thèses philosophiques de la Théorie pure du droit de Hans Kelsen et du Concept de droit d'Herbert Hart permet de s'orienter dans ces débats. Les deux auteurs proposent des théories distinctes d'une même réalité : la mise en vigueur, dans des collectivités, de règles possédant une forme (...) d'objectivité. Leurs descriptions du fonctionnement des systèmes juridiques obligent à reconduire à ses fondements l'examen de la nature et de la connaissance des normes. De ce fait, la comparaison des doctrines doit permettre de mieux comprendre, en particulier, l'articulation entre le registre du devoir-être et la prise en compte de la réalité de la vie sociale organisée par le droit. (shrink)

La philosophie de la nature de l'Encyclopedie des sciences philosophiques fut, jusqu'a une date recente, presque ignoree par les etudes hegeliennes. Hegel s'y serait rendu coupable d'une pretention a concurrencer les sciences positives sur leur propre terrain et a rivaliser avec elles, en revelant a la fois son incomprehension de la scientificite la mieux etablie et la faible rationalite de son propre projet. Une lecture attentive permet de rectifier ces prejuges, en montrant non seulement que Hegel s'y trouve attentif et (...) respectueux du savoir positif de son temps, mais encore qu'il tente d'y definir les modalites d'une collaboration methodologiquement reglee entre philosophie et sciences. En quoi consiste le projet d'une science speculative? En quoi consiste chez Hegel la deduction speculative de la verite? En quoi consiste la comprehension hegelienne du statut et des formes du discours des sciences de la nature? Quelle attitude la speculation doit-elle adopter face aux controverses scientifiques? C'est a ces questions que s'efforce de repondre cet ouvrage. (shrink)

The paper explores the logical structure of Rawlsian justice principles in order to see whether their justificatory or explanatory conditions are unproblematic. To facilitate this purpose, drawing on readers of Rawls, the author shows that the Aristotelian principle is used to explain the principles of rational choice, particularly the principle of inclusiveness. Then, on the basis of the Aristotelian principle, Rawls justifies his conclusion, via the principles of rational choice and the theory of primary goods. After figuring out the logical (...) structure of justice as fairness, the author deals with the central objective of the paper, where he exposes some problems suffered by the motivational basis of the principles of justice. The foundation on which Rawls grounds his principles of justice is problematic, and consequently, they remain as matters of contention as of today. Philosophy and Progress, Vol#71-72; No#1-2; Jan-Dec 2022 P 45-60. (shrink)

En s'appuyant sur le prologue et la première partie du ¤¤Breviloquium¤¤ de Bonaventure, l'auteur étudie la question de l'entrée de Dieu en philosophie comme en théologie, autrement dit son mode de manifestation à l'homme.

Un - combat amoureux - (Heidegger) ou une - lutte entre les penseurs - (Husserl) determine le destin de l'histoire de la philosophie. Au coeur du debat avec la phenomenologie francaise, cet ouvrage engage une veritable disputatio philosophique ancree sur ledit -tournant theologique de la phenomenologie francaise-. Assure que l'heure n'est plus au simple choc frontal, mais a un veritable dialogue et confrontation entre les disciplines, ce livre tente de montrer en quoi une -phenomenologie de la limite- peut aussi servir (...) de contrepoint a la -phenomenologie de la revelation-, et la tourner davantage vers une pensee de l'-i ncarnation- ou de l'-e xperience-. Jacques Derrida, Maurice Merleau-Ponty, Emmanuel Levinas, Jean-Luc Marion, Michel Henry, Jean-Louis Chretien, Jean-Yves Lacoste, Claude Romano et Jean Greisch, marquent les differents etapes de cette -traversee- point par point articulee, et en quete d'un respondeo a meme d'autrement decider.". (shrink)

L’esprit contemporain nous vole nos intériorités. Il entend façonner nos goûts et nos imaginaires. Orienter nos expériences. Nous détourner de nous-mêmes dans un divertissement généralisé, une mise en réseau et un art consommé de l’inquiétude qui est une autre manière de nous emporter dans son flux. C’est un homme mutilé, abruti, amoindri spirituellement que produit ce monde dominé par la technique qui ose appeler progrès les0régressions qu’il programme. L’art – entendu non comme savoir ou culture mais comme passion de la (...) liberté et exploration de nos sources enfouies – est l’un des derniers moyens qui nous restent pour nous savoir humains. Tout art digne de ce nom est insurrection, quête d’absolu, tentative désespérée pour dire l’amour incommensurable qui nous taraude. Emmanuel Godo, ici, nous provoque et nous convoque. Et si nous faisions l’épreuve de notre humanité – pour en avoir la preuve – en nous confrontant à des oeuvres d’art? Mais pas à des simulacres sans épaisseur ou à des joujoux insipides, non! Car ce n’est pas en millions de dollars que s’évalue une oeuvre mais à sa capacité à faire se lever en nous nos forces en sommeil. Un plaidoyer magistral pour l’art contemporain, le vrai. (shrink)

La théorie critique de la société, telle qu'elle s'est développée dans le cadre de ce qu'on appelle parfois l'école de Francfort, se caractérise notamment par le fait qu'elle donne toute son importance aux dominations et aux conflits dans son analyse du monde contemporain. L'une de ses figures aujourd'hui centrales, Axel Honneth, est aussi l'auteur de la théorie de la reconnaissance sans doute la plus systématique et riche en perspectives théoriques et critiques. C'est de cette théorie qu'Emmanuel Renault part dans (...) cc livre, tout en lui apportant des inflexions justifiées d'une part par l'histoire de la théorie critique, d'autre part par l'analyse du temps présent. L'analyse de l'imbrication de la reconnaissance, de la domination et du conflit demande une approche spécifique : l'apport du pragmatisme américain et les débats sociologiques contemporains, en particulier Dewey et Bourdieu, complètent ici le modèle hégélien et les intuitions de Marx. Quelques exemples choisis parmi des objets souvent délaissés par les sciences sociales la conduite oppositionnelle d'un groupe de punks squatters, le langage protestataire de jeunes de banlieues populaires mettent à l'épreuve la capacité d'analyse de l'approche proposée par l'auteur, celle d'une philosophie sociale conçue comme une hybridation de la philosophie et des sciences sociales. Une contribution d'importance au coeur des débats les plus actuels."--Page 4 of cover. (shrink)

Though all the religions of the world teach love, preach sympathy for others and encourage man to exercise utmost self-restraint and have most profoundly been a source of inspiration for the highest good of mankind, the world today is torn by conflicts, enmity and religious hatred. In this predicament, a lasting and peaceful society is impossible unless different faiths are understood in their proper perspectives. Therefore, it is necessary that people belonging to different faiths understand each other well. This necessitates (...) a constant dialogue and effort to generate moral and hearty religious thinking. The advocates of all the religions of the world emphasize the importance of certain virtues and moral values. Only these can foster unity and cohesion of mankind. But the moral and religious values cannot be invoked by force. This can be achieved through the exchange of words, kind words, sincere words and loving words that can reach the deepest fathoms of the heart. Philosophy and Progress, Vol#61-62-; No#1-2; Jan-Dec 2017 P 1-14. (shrink)

A sequel to Levinas's Totality and Infinity, this work is generally considered Levinas's most important contribution to the contemporary debate surrounding the closure of metaphysical discourse, much commented upon by Jacques Derrida. This work contains a fundamentally original theory of the ethical relationship and describes the face-to-face relationship, sensibility, responsibility and speech. Renowned Levinas scholar Richard A. Cohen has contributed a new foreword to this edition of Otherwise than Being, which is also the first time the work is available in (...) an affordable paperback edition. This foreword, along with Alphonso Lingis's extensive introduction to the work, is a valuable tool for researchers and students of Levinas's philosophy. (shrink)

In this article we refine the design ofcontext shifting experiments, which play a central role in contextualist debates, and we subject a large number of scenarios involving different types of expressions of interest to contextualists, including ‘know’ and color adjectives like ‘green’, to experimental investigation. Our experiment (i) reveals an effect of changing contexts on the evaluation of uses of the sentences that we examine, thereby overturning the absence of results reported in previous experimental studies (so‐callednull results), (ii) uncovers evidence (...) for a ‘truth bias' in favor of positive over negative sentences, and (iii) reveals previously unnoticed distinctions between the strength of the contextual effects displayed by scenarios involving knowledge ascriptions and scenarios concerning color and other miscellaneous scenarios. (shrink)

In this paper, I offer an expansionist view of the Frickerian central case of testimonial injustice, citing examples from the South Asian context. To defend this expansionist position, I provide an argument in three parts. First, I argue that credibility deficit and credibility excess are entangled with each other in such a way that often, one produces the other. Secondly, I contend that we should not say that systematic testimonial injustice is a consequence of credibility deficit only because of the (...) entanglement between them. I also contend that for being the central case of testimonial injustice, identity prejudice should not be necessarily negative; it can be positive as well. Propounding a twofold condition of the status of a knower, the last part claims that testimonial injustice occurs when one of the two conditions remains unmet. (shrink)

This study is carried out to assess the state of business ethics in New Zealand organisations from the point view of middle and lower level managers. The survey results clearly indicate that companies in New Zealand give low priorities to ethics with other values in the corporate culture. A significant number of respondents also believe that pressures from the top to achieve results and the organisational climate and ruthless competition help create an unethical environment. A greater emphasis on ethical content (...) in the business curricula has been overwhelmingly supported by the respondents. Moreover, the majority of respondents also think that the ethical standard in New Zealand businesses has declined in the past decade.Finally, a number of suggestions have been put forward by the respondents to develop and maintain a high standard of ethical environment. These include mandatory moral/ethical education both in the educational institutions and in commerce and industry, commitment of top management and written and published code of ethics. (shrink)