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Living ethically, acting politically

Ithaca, NY: Cornell University Press (1997)

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  1. The Politics of Ethics in Human Services: Dueling Discourses.Merlinda Weinberg - 2018 - Ethics and Behavior 28 (6):497-509.
    How ethics in human services is a political activity, shaping social relationships, is explored through the examination of two opposing discourses, a principle-based and a situated/relational narrative. Factors such as neo-liberalism, managerialism, and the risk-aversive society give a context for the reasons that the principle-based discourse has been the predominant influence, and what interests are served by this trope taking center stage. A delineation and critique of both perspectives are provided, including an explanation of the epistemological underpinnings of these discourses. (...)
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  • Professional Privilege, Ethics and Pedagogy.Merlinda Weinberg - 2015 - Ethics and Social Welfare 9 (3):225-239.
    In the social sciences, the iconic definition of privilege is that of unearned advantage. Consequently, professionals in the social services may devote less attention to the examination of their own professional privilege since it has been earned. This article addresses ethical concerns about the earned privilege that accrues to professionals in the caring fields and the potential effects on service users. This paper will focus particularly on some of the pedagogical dimensions. The inherent paradox in socializing students into professional roles, (...)
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  • A Case for an Expanded Framework of Ethics in Practice.Merlinda Weinberg - 2005 - Ethics and Behavior 15 (4):327-338.
    Using a case vignette as an illustration, an expanded framework for examining ethical issues in human service practice is proposed. The article argues that the helping relationship is multiply constructed through discursive fields, rather than being a given, and that the lens of ethics must be widened to understand both the highly contradictory nature of practice, with its accompanying paradoxes, and the broader structures that constrain and influence practitioners. The article draws on the centrality of the concept of ethical trespass (...)
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  • Practicing politics with Foucault and Kant: Toward a critical life.Dianna Taylor - 2003 - Philosophy and Social Criticism 29 (3):259-280.
    This paper problematizes the claim that Michel Foucault's work is normatively lacking and therefore possesses only limited political relevance. While Foucault does not articulate a traditional normative framework for political activity, I argue that his work nonetheless reflects certain normative commitments to, for example, practicing freedom and improving the state of the world. I elucidate these commitments by sketching out Foucault's notion of critique as a mode of existence characterized by practices of the self, arguing that such practices possess political (...)
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  • Hannah Arendt on judgement: Thinking for politics.Dianna Taylor - 2002 - International Journal of Philosophical Studies 10 (2):151 – 169.
    Many of Hannah Arendt's readers argue that differences between her earlier and later work on judgment are significant enough to constitute an actual break or rupture. Of Arendt's completed works, the 'Postscriptum' to Thinking , the first volume of The Life of the Mind , and her Lectures on Kant's Political Philosophy are widely considered to be her definitive remarks on judgment. These texts are privileged for two primary reasons. First, they were written after Arendt's controversial text, Eichmann in Jerusalem (...)
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  • Believers and skeptics: Where social worker situate themselves regarding the code of ethics.Marshall Fine & Eli Teram - 2009 - Ethics and Behavior 19 (1):60 – 78.
    Based on individual and focus-group interviews, this article describes how social workers in a variety of settings and geographical areas within Ontario approached ethical issues in their daily practices. Two primary approaches to professional ethics emerge from the data: principle based and virtue based, reflecting the orientation of groups we label believers and skeptics, respectively. The code of ethics appears to be the fulcrum from which our participants swing. The believers show faith in the code of ethics and the skeptics (...)
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