This article is about changes in dominant modes of social conduct, particularly involving relationships between the sexes. Changes in behavioural codes and ideals were noted in the course of a comparative analysis of etiquette books published in the Netherlands from 1930 to 1985. There was a gap of approximately thirteen years during which, with one exception, no books on this subject were published. There was, however, an upsurge of books on liberation and self-realization, coupled with a relative loosening of behavioural (...) codes and ideals. Since the start of the 1980s, there appears to have been a tightening of these codes and ideals, both as regards relationships between men and women and in general. These changes are presented as developments in the sense of informalization and formalization, aspects of civilizing processes. The article commences with a short elaboration upon the concepts of informalization and formalization, goes on to present the results of the comparative analysis of the etiquette books, and concludes that nowadays a formalization of preceding informalization is taking place, a stage in the long-term process of informalization. (shrink)

Recognizing the growing interdependence of the European Union and the importance of codes of conduct in companies’ operations, this research examines the effect of a country’s culture on the implementation of a code of conduct in a European context. We examine whether the perceptions of an activity’s ethicality relates to elements found in company codes of conduct vary by country or according to Hofstede’s (1980, Culture’s Consequences (Sage Publications, Beverly Hills, CA)) cultural constructs of: Uncertainty Avoidance, Masculinity/Femininity, Individualism, and (...) Power Distance. The 294 individuals, who participated in our study, were from 8 Western European countries. Their responses to our 13 scenarios indicate that differences in the perceptions of ethicality associate primarily with the participants’ country as opposed to their employer (i.e., accounting firm), employment level, or gender. The evidence also indicates that these country differences associate with Hofstede constructs of Individualism and Masculinity. (shrink)

The current study examines informal, practitioner-directed ethical discourses within the Canadian CA profession for the 1912–1997 period. Starting from the premise that ethical discourse within practitioner journals are less constrained, more flexible and timely than formal ethical codes in communicating "important" ethical information to the lay membership, we examine: (1) is the CA profession''s current interest in ethics a recent phenomena?, (2) what was meant by the term ethics in earlier periods?, and (3) are current-day ethical discourses a continuation of (...) – or break with – prior discourses? We expect that the analysis provides a necessary historical context for understanding the state of current-day ethical discussions with public accountancy. (shrink)

Cet article aborde les formes de contrôle des biens communs par des entreprises commerciales en étudiant le cas des logiciels libres. Les logiciels libres sont des logiciels dont le code source est librement accessible, et peut être modifié et partagé. Cette éthique de partage a permis l’émergence d’un modèle collaboratif souvent présenté comme l’exemple type des « communs numériques ». Cependant, de plus en plus d’entreprises participent aujourd’hui au développement des logiciels libres. Si plusieurs analystes voient d’un bon œil (...) cette contribution commerciale, d’autres font ressortir les formes de contrôle que ces entreprises mettent en place pour tirer profit des communs en logiciels libres. En recensant différentes études sur ces questions et en analysant plus précisément les cas de Symfony et de Redhat, deux logiciels libres fortement développés par des entreprises commerciales, le présent article s’attarde sur ces formes de contrôle des communs numériques et en fait ressortir les conséquences éthiques. (shrink)

_Five Faces of Modernity_ is a series of semantic and cultural biographies of words that have taken on special significance in the last century and a half or so: _modernity_, _avant-garde_, _decadence_, _kitsch_, and _postmodernism_. The concept of modernity—the notion that we, the living, are different and somehow superior to our predecessors and that our civilization is likely to be succeeded by one even superior to ours—is a relatively recent Western invention and one whose time may already have passed, if (...) we believe its postmodern challengers. Calinescu documents the rise of cultural modernity and, in tracing the shifting senses of the five terms under scrutiny, illustrates the intricate value judgments, conflicting orientations, and intellectual paradoxes to which it has given rise. _Five Faces of Modernity_ attempts to do for the foundations of the modernist critical lexicon what earlier terminological studies have done for such complex categories as _classicism_, _baroque_, _romanticism_, _realism_, or _symbolism_ and thereby fill a gap in literary scholarship. On another, more ambitious level, Calinescu deals at length with the larger issues, dilemmas, ideological tensions, and perplexities brought about by the assertion of modernity. (shrink)

The relationship between preaching, music and liturgy. In the Reformed liturgy in South Africa the sermon has traditionally been reserved a special place, taking precedence over the liturgy and music. In this article an argument is put forward for a better balance between preaching, liturgy and music in the Reformed liturgy in churches in South Africa. In order to do so, the South African Reformed liturgical context is briefly sketched and thereafter a theological and liturgical-historical argument is presented. Existing approaches (...) with regard to the relationship between liturgy, music and preaching by some established scholars are discussed before the implications of the argument are examined in conclusion. (shrink)

Arguing that ecological thinking can animate an epistemology capable of addressing feminist, multicultural, and other post-colonial concerns, this book critiques the instrumental rationality, hyperbolized autonomy, abstract individualism, and exploitation of people and places that western epistemologies of mastery have legitimated. It proposes a politics of epistemic location, sensitive to the interplay of particularity and diversity, and focused on responsible epistemic practices. Starting from an epistemological approach implicit in Rachel Carson’s scientific projects, the book draws, constructively and critically, on ecological theory (...) and practice, on (post-Quinean) naturalized epistemology, and on feminist and post-colonial theory. Analyzing extended examples from developmental psychology, from medicine and law, and from circumstances where vulnerability, credibility, and public trust are at issue, the argument addresses the constitutive part played by an instituted social imaginary in shaping and regulating human lives. The practices and examples discussed invoke the responsibility requirements central to this text’s larger purpose of imagining, crafting, articulating a creative, innovative, instituting social imaginary, committed to interrogating entrenched hierarchical social structures, en route to enacting principles of ideal cohabitation. (shrink)

The essays in Rhetorical Spaces grow out of Lorraine Code's ongoing commitment to engaging philosophical issues as they figure in people's everyday lives. The arguements in this book are informed at once by the moral-political implications of how knowledge is produced and circulated and by issues of gendered subjectivity. In their critical dimension, these lucid essays engage with the incapacity of the philosophical mainstream's dominant epistemologies to offer regulative principles that guide people in the epistemic projects that figure centrally (...) in their lives. In its constructive dimension, Rhetorical Spaces focuses on developing productive, case-by-case analyses of knowing other people in situations where social-political inequalities create asymmetrical patterns of epistemic power and privilege. Framing all of the essays is the conception of rhetorical spaces which shows that prevailing intellectual-political climates can work to enhance or to thwart possibilities of establishing cognitive authority for the members of a society who belong to groups other than the dominant ones. Finally, bridging the gap between theory and practice, Lorraine Code shows how the issue of reconfiguring structures of authority and expertise are not just matters of individual responsibility, but require a radical restructuring of the communities and social orders in which people know and act. (shrink)

Complete works of a Bengali Marxist philosopher and author.

The arguments in this book are informed at once by the moral-political implications of how knowledge is produced and circulated and by issues of gendered subjectivity. In their critical dimension, these lucid essays engage with the incapacity of the philosophical mainstream's dominant epistemologies to offer regulative principles that guide people in the epistemic projects that figure centrally in their lives. In its constructive dimension, ____Rhetorical__ ____Spaces__ focuses on developing productive, case-by-case analyses of knowing other people in situations where social-political inequalities (...) create asymmetrical patterns of epistemic power and privilege. (shrink)

Lorsque la Côte d'Ivoire accède à l'indépendance le 7 août 1960, le législateur se trouve devant une situation délicate : alors qu'une minorité de personnes est justiciable du droit civil français, le reste de la population est régi par le droit coutumier. En 1964, le pays se dote d'une dizaine de lois touchant directement à l'organisation de la famille, code civil révolutionnaire défendu par le président Félix Houphouët-Boigny à l'occasion du VIème anniversaire de l'indépendance en ao...

Lorsque la Côte d'Ivoire accède à l'indépendance le 7 août 1960, le législateur se trouve devant une situation délicate : alors qu'une minorité de personnes est justiciable du droit civil français, le reste de la population est régi par le droit coutumier. En 1964, le pays se dote d'une dizaine de lois touchant directement à l'organisation de la famille, code civil révolutionnaire défendu par le président Félix Houphouët-Boigny à l'occasion du VIème anniversaire de l'indépendance en ao...

Apparu avant l’image photographique et audiovisuelle, le reportage dessiné connaît depuis une vingtaine d’années un développement sous la forme de bandes dessinées. En revues ou bien en livres, ce travail sur la réalité apparaît en réaction ou en décalage avec le traitement des mass media. Subjectivité annoncée, vision non-conformiste et approche artistique vont de pair avec une posture, un point de vue et des codes qui lui sont propres. C’est un renouvellement du reportage qui est en jeu, en dehors des (...) représentationsstandardisantes.Journalism in drawings emerged well before photographic and audiovisual images, and has re-emerged in the last twenty years in the form of comic strips. In magazines or books, these investigations of reality appear to be reacting against or offering a different take on the way current affairs are treated in the mass media. Deliberate subjectivity, a non-conformist vision and an artistic approach go hand in hand with the author’s own standpoint, viewpoints and codes. What is emerging is a new approach to journalism, outside the bounds of standardising representations. (shrink)

Feminist epistemologists who attempt to refigure epistemology must wrestle with a number of dualisms. This essay examines the ways Lorraine Code, Sandra Harding, and Susan Hekman reconceptualize the relationship between self/other, nature/culture, and subject/object as they struggle to reformulate objectivity and knowledge.

Having adequate knowledge of the world is not just a matter of survival but also one of obligation. This obligation to "know well" is what philosophers have termed "epistemic responsibility." In this innovative and eclectic study, Lorraine Code explores the possibilities inherent in this concept as a basis for understanding human attempts to know and understand the world and for discerning the nature of intellectual virtue. By focusing on the idea that knowing is a creative process guided by imperatives (...) of epistemic responsibility, Code provides a fresh perspective on the theory of knowledge. From this new perspective, Code poses questions about knowledge that have a different focus from those traditionally raised in the two leading epistemological theories, foundationalism and coherentism. While not rejecting these approaches, this new position moves away from a primary concentration on determinate products and towards an examination of ever-changing processes. Arguing that knowledge never exists as an ungrounded abstraction but rather emerges through dialogue between variously authoritative "knowers" situated within particular social and historical contexts, she draws extensively on examples from lived social experience to illustrate the ways in which human beings have long tried to recognize and meet their epistemic responsibilities. This edition of Epistemic Responsibility includes a new preface from Lorraine Code"--Provided by the publisher. (shrink)

Although 'populism' has become something of a buzzword in discussions about politics, it tends to be studied by country or region. This is the first book to offer a genuine cross-regional perspective on populism and its impact on democracy. By analyzing current experiences of populism in Europe and the Americas, this edited volume convincingly demonstrates that populism can be both a threat and a corrective to democracy. The contributors also demonstrate the interesting similarities between right-wing and left-wing populism: both types (...) of populism are prone to defend a political model that is not against democracy per se, but rather at odds with liberal democracy. Populism in Europe and the Americas offers new insights into the current state of democracy from both a theoretical and an empirical point of view. (shrink)

In this lively and accessible book Lorraine Code addresses one of the most controversial questions in contemporary theory of knowledge, a question of fundamental concern for feminist theory as well: Is the sex of the knower epistemologically significant? Responding in the affirmative, Code offers a radical alterantive to mainstream philosophy's terms for what counts as knowledge and how it is to be evaluated. Code first reviews the literature of established epistemologies and unmasks the prevailing assumption in Anglo-American (...) philosophy that "the knower" is a value-free and ideologically neutral abstraction. Approaching knowledge as a social construct produced and validated through critical dialogue, she defines the knower in light of a conception of subjectivity based on a personal relational model. Code maps out the relevance of the particular people involved in knowing: their historical specificity, the kinds of relationships they have, the effects of social position and power on those relationships, and the ways in which knowledge can change both knower and known. In an exploration of the politics of knowledge that mainstream epistemologies sustain, she examines such issues as the function of knowledge in shaping institutions and the unequal distribution of cognitive resources. What Can She Know? will raise the level of debate concerning epistemological issues among philosophers, political and social scientists, and anyone interested in feminist theory. (shrink)

Sanskrit text with Hindi translation on Jaina monasticism and ethics.

In this lively and accessible book Lorraine Code addresses one of the most controversial questions in contemporary theory of knowledge, a question of fundamental concern for feminist theory as well: Is the sex of the knower epistemologically significant? Responding in the affirmative, Code offers a radical alterantive to mainstream philosophy's terms for what counts as knowledge and how it is to be evaluated. Code first reviews the literature of established epistemologies and unmasks the prevailing assumption in Anglo-American (...) philosophy that "the knower" is a value-free and ideologically neutral abstraction. Approaching knowledge as a social construct produced and validated through critical dialogue, she defines the knower in light of a conception of subjectivity based on a personal relational model. Code maps out the relevance of the particular people involved in knowing: their historical specificity, the kinds of relationships they have, the effects of social position and power on those relationships, and the ways in which knowledge can change both knower and known. In an exploration of the politics of knowledge that mainstream epistemologies sustain, she examines such issues as the function of knowledge in shaping institutions and the unequal distribution of cognitive resources. What Can She Know? will raise the level of debate concerning epistemological issues among philosophers, political and social scientists, and anyone interested in feminist theory. (shrink)

CHAPTER ONE Is the Sex of the Knower Epistemologically Significant? The Question A question that focuses on the knower, as the title of this chapter does, ...

I evaluate post-Quinean naturalized epistemology as a resource for postcolonial and feminist epistemology. I argue that naturalistic inquiry into material conditions and institutions of knowledge production has most to offer epistemologists committed to maintaining continuity with the knowledge production of specifically located knowers. Yet naturalistic denigrations of folk epistemic practices and stereotyped, hence often oppressive, readings of human nature challenge the naturalness of the nature they claim to study. I outline an ecologically modelled epistemology that focuses on questions of epistemic (...) responsibility and community, while refusing the reductivism of totalizing theory, and producing realistic moral-epistemic analyses of specific, local epistemic resources to ground its normative injunctions. (shrink)

On the concept of Avidyā in Indic philosophy.

Concept of ethics in Ādi-Granth, Sikh canon.

On fundamentals of Vedanta and science; a study.

Study on materialism in Indic philosophy.

Not being satisfied with the interpretation offered by Sankara and his followers, or some other teachers the author has attempted in the following pages to present to the readers his own interpretation of the work as he has understood it. But in no way does he claim that his interpretation is the interpretation, i.e., the interpretation intended by Gaudapada himself. In the present volume the author has given a new edition of the text of the Agamasastra based on a number (...) of MSS and different editions, followed by an English translation. After this comes his annotation. At the end there are Appendixes including the text and English translation of the Mandukya Upanisad, VAriants of the MSS used for the edition of the text of the Agamasastra, and different indexes. (shrink)

Dans cet article on essayera de saisir les traits qui peuvent lier entre eux les réflexions amenées par Michel Foucault dans ses écrits dits littéraires (notamment par le biais de sa lecture de l’œuvre de Roussel), ses travaux archéologiques déroulés parallèlement pendant les années ’60, et l’articulation d’une pratique d’écriture comme procédé combinatoire qui aboutit à la fondation du groupe Oulipo. Cette triangulation sera éclairée en analysant le cas particulier d’un projet de revue italienne (qui n’a jamais vu le jour), (...) dans le cadre duquel il était question de mettre en place une idée de littérature qui pouvait briser et bouleverser les bornes rigides de la notion classique du discours littéraire. À travers cette revue, animée par les écrivains Italo Calvino et Gianni Celati, on proposait une littérature définie comme archéologique ou comme bazar d’objets littéraires hétéroclites, qui mettait en évidence la potentialité d’ébranlement de l’ordre discursif ouverte par le livre jeu du langage avec sa propre matérialité nue, c’est-à-dire déliée de ses utilisations expressives et de signification. Ce jeu, entendu comme procédé mécanique, est précisément celui que Foucault soulignait dans ses analyses de l’écriture de Roussel, ainsi que celui qui avait été repris par les oulipiens. (shrink)

Two works, with commentaries, on Jaina ethics.

Study on Life divine, work on metaphysics and spiritual life by Aurobindo Ghose, 1872-1950.

Abstract Taking my point of entry from George Eliot's reference to ?the power of Ignorance?, I analyse some manifestations of that power as she portrays it in the life of a young woman of affluence, in her novel Daniel Deronda. Comparing and contrasting this kind of ignorance with James Mill's avowed ignorance of local tradition and custom in his History of British India, I consider how ignorance can foster immoral beliefs which, in turn, contribute to social-political arrangements of dominance and (...) subordination. Yet I ask, too, how judgements of culpability can be sustained when ignorance is culturally induced. (shrink)

In the book The invention of tradition historian Eric Hobsbawm claims that the process of the invention of tradition serves the formation of group cohesion. The different versions of the life story of the founder bishop of the Corinthian Church of South Africa, as documented during many years of conducting qualitative field work in this church, are used in this article as a case study in this regard. The article unpacks the way in which the invention of tradition as a (...) process is in this particular AIC currently a work in progress contributing to the formation of a particular type of group cohesion that stretches over racial, religious and denominational boundaries especially by means of the unique liturgical rituals that were influenced by the life story of the founder. The group cohesion that this process fosters is in essence aimed at healing in all its multifaceted dimensions, which includes healing from physical ailments, ‘healing’ from barrenness, healing from spirit possession to healing as incorporation of an individual into the larger group, the healing of a nation as well as healing from a dualistic spirit-matter worldview. (shrink)