COVID-19 is compromising all aspects of society, with devastating impacts on health, political, social, economic and educational spheres. A premium is being placed on scientific research as the source of possible solutions, with a situational imperative to carry out investigations at an accelerated rate. There is a major challenge not to neglect ethical standards, in a context where doing so may mean the difference between life and death. In this paper we offer a rubric for considering the ethical challenges (...) in COVID-19 related research, in the form of an ethics toolkit for global research developed at the University of Edinburgh in collaboration with more than 200 global researchers from around the world. This toolkit provides a framework to support confrontation of ethical conflicts through the integrated and iterative analysis of Place, People, Principles and Precedents, throughout the research journey. Two case analyses are offered to exemplify the utility of the toolkit as a flexible and dynamic tool to promote ethical research in the context of COVID-19. (shrink)

The problem of political action has its roots, arguably, in the sixth book of the Nicomachean Ethics, where Aristotle seeks to describe an intellectual virtue – phronêsis – that is different from the faculty of theoretical reason but that is nonetheless capable of producing genuinely objective, rational knowledge, i.e., knowledge of what is true. The problem, specifically, is to understand how such a thing is possible, and much of the recent literature appears to suggest that perhaps it’s not. (...) Since rhetoric, persuasion, interest and emotion are obviously central features of political life, it may seem that some kind of non-intellectualist and non-rationalist perspective must be the way to go. I argue, nonetheless, that any such account is, and cannot but be, deeply problematic; and I defend, by way of contrast, a decidedly intellectualistic understanding of political enterprise. (shrink)

Concerned to remedy the ‘state of severe disarray’ that immobilises the left in advanced capitalist countries, Howard Chodos and Colin Hay set out to inquire into ‘the organisational conditions that are necessary to the radical transformation of capitalism'. This disarray is expressed in the drift of social-democratic parties in the wake of the neoliberal mainstream, the inability of a fragmented and disappearing radical Left to orient either itself or spontaneous resistance to the global neoliberal agenda, and the failure of the (...) ‘new’ social movements as a vehicle of ‘broader social transformation'. Against this background of fragmentation, dispersal and division, the authors spell out their central contention: the idea that ‘there is a distinctively creative component to politics', as the claim that organisation in general and the political party in particular provide the necessary context for the actualisation of ‘belief-dependent emergent capacities'. Fulfilling a ‘multi-dimensional mediating function', the party provides ‘an indispensable context in which we can define who we are and what we stand for', a locus for the definition of commonalities, and hence it constitutes a basis for strategic action. (shrink)

Preface : migrations without migrants and migrants without migrations -- Introduction : the presence of migrant-hood and the absence of politics -- Atomization : the ubiquitous condition of migrant-hood -- Activity : atomization through connection -- Action : the presence of politics and the absence of migrant-hood.

The analysis of Political Action Committee activities is dominated by the perspective that PAC contributions are a rational investment in political candidates; they yield valuable short-term payoffs. PACs buy access to officeholders and their votes on important legislation. Despite broad acceptance of this morally suspect theory, the evidence upon which it is based is weak. An alternative perspective — what we call the principled approach — both fits the evidence and rejects the morally repugnant interpretation of the (...) relationship between business and politics that permeates the rational investment perspective. (shrink)

이 글은 아렌트의 탄생철학을 바탕으로 인간 출생의 실천은 정치적 행위이며 따라서 인 간 출생은 정치적 행위에 의해서 이루어진 기적적인 사건임을 드러내고자 한다. 아렌트에 따르면 인간 출생이라는 것은 사적 영역인 가정에서 이루어지는 재생산의 문제에 국한된 것이 아니라 사회적 관계에서 발생하는 정치적 문제로 확장되어서 다루어져야 한다. 인간 출생의 사건은 인간들 사이의 상호 존중과 신뢰로부터 용서와 약속을 사회 속에서 실현하 는 정치적 행위이기 때문에 새로운 형태의 더 나은 방향으로의 인간 사회를 예고하는 정치 적 사건이다. 따라서 우리 사회의 초저출산 현상을 타개하기 위해서는 인간 출생의 (...) 실존적 의미인 탄생성, 즉 새로운 시작에서 출발하는 정치적 행위를 실천하도록 만드는 상호 존중 과 신뢰에 근간한 사회적 관계와 제도가 요구된다. (shrink)

Philosophical Issues, Volume 31, Issue 1, Page 299-314, October 2021.

Our objective in this brief article is guided by the demonstration of the existence of a theory of political action in Machiavelli's republican thought, with such a theory having its own character that directs it to highlight the action of individuals in the social context. In addition to this objective, we hope to support the thesis that such a theory of political action has a republican scope, not just “republicanist”, in keeping with the Machiavellian preference (...) for institutions that impress on individuals a civic sense based above all on the materiality of political action in the body social. From this assertion, we indicate that our itinerary will be guided by the demonstration of the search for the valorization of political action in Machiavelli's theory, the materiality of such action, to the detriment of its pure intention, the central focus of Florentine's work. This disposition of the centrality of political action in Machiavelli republicanism will underscore its appreciation for outlining the political functions of the search for recognition, glory and especially the benefit of the political body as a whole. (shrink)

The consent theory of power, whereby ruling elites depend ultimately on the submission, cooperation and obedience of the governed as their source of power, is often linked to debates about the effectiveness of non-violent political action. According to this theory, ruling elites depend ultimately on the submission, cooperation and obedience of the governed as their source of power. If this cooperation is with-drawn, then this power is undermined. Iain Atack outlines this theory and examines its strengths and weaknesses. (...) Atack argues that incorporating the insights of other theories of power, such as Gramsci's theory of hegemony and Foucault's views on 'micro-power', can provide us with a more sophisticated understanding of both the effectiveness and the limits of nonviolent political action than the consent theory of power. Gramsci's contribution deepens the analysis in terms of our understanding of the origins of individual consent in the context of larger economic and political structures, while Foucault adds a different dimension, in that his micro-approach emphasizes the ubiquity and plurality of power, rather than its embodiment or reification in large-scale structures. (shrink)

Looks at the connections between practices of resistance and political theory.

By looking at the manner in which Maurice Merleau-Ponty and Pierre Bourdieu have sought to understand the political nature of their work and explained their interventions in political affairs, this article defines the action they saw as possible and necessary for intellectuals. As it can only involve others, this action can take the form of dialogue and explanation or of a collective intellectual. In the texts where they reflect on their political involvement outside of parties (...) and government, both authors assert the impossibility to evade politics. By comparing their positions, we begin to develop a critical phenomenology. (shrink)

This paper describes a research program that focuses on the explanation of political protest and its causes. The starting point is Mancur Olson’s theory of collective action. This theory is modified, extended and applied to explain political protest. In particular, it is argued that only a wide version of Rational Choice theory that includes ‘soft’ incentives as well as misperception is capable of providing valid explanations of protest behavior. Another part of the research program is the utilization (...) of survey research to test the predictions about protest behavior that are generated from the wide version of Rational Choice theory. The research program further aims at (a) comparing empirically Rational Choice and alternative propositions, (b) providing micro-macro explanatory models, (c) dynamic theoretical models, and (d) explaining preferences and beliefs which are usually treated as exogenous variables. The paper further reports, some results of the research program. (shrink)

The present paper seeks, from the political realism of Hinkelammert and the politics of the liberation of Dussel, to identify the initial limits that delineate the framework of political action. The political action framework delimits the space of empirical possibility. For it, the definition of politics is adopted as “art of the possible”, explicitly accepted by Hinkelammert and developed implicitly by Dussel. Three limits are identified that outline the framework of political action: 1) (...) the natural environment as a condition of existence of living corporality, 2) the satisfaction of physical needs as a condition to preserve living corporality, 3) intersubjective experiences as a condition to maintain the human life. Propose these limits allows to establish the bases of the utopia of the political realism of Hinkelammert and of the politics of the liberation of Dussel. (shrink)

Thrasymachus versus Socrates on philosophy and political action -- 1647: the history of the leveller-agitators and the new model army -- Hobbes' and Locke's metaphysics: substances no longer act, institutions act -- Hobbes and Locke on religious conflict: when institutions act, subjects act -- Hobbes and Locke on politics: sovereign action and contractual action -- Unveiling the forgotten model: the leveller-agitators on joint action.

This book presents an account of Hannah Arendt's performative and non-sovereign theory of freedom and political action, with special focus on action's disclosure of the unique 'who' of each agent. It aims to illuminate Arendt's critique of sovereign rule, totalitarianism, and world-alienation, her defense of a distinct political sphere for engaged citizen action and judgment, her conception of the 'right to have rights,' and her rejection of teleological philosophies of history. Arendt proposes that in modern, (...) pluralistic, secular public spheres, no one metaphysical or religious idea can authoritatively validate political actions or opinions absolutely. At the same time, she sees action and thinking as revealing an inescapable existential illusion of a divine element in human beings, a notion represented well by the 'daimon' metaphor that appears in Arendt's own work and in key works by Plato, Heidegger, Jaspers, and Kant, with which she engages. While providing a post-metaphysical theory of action and judgment, Arendt performs the fact that many of the legitimating concepts of contemporary secular politics retain a residual vocabulary of transcendence. This book will be of interest not only to Arendt scholars, but also to students of identity politics, the critique of sovereignty, international political theory, political theology, and the philosophy of history.. (shrink)

This paper clears a path toward an understanding of political action in-the-world. It does so by reconstructing Hannah Arendt, Cornelius Castoriadis, and Peter Wagner’s respective political social theories with a view to the hermeneutic-phenomenological problematic of the world. The analysis begins from the recognition of the human condition as always-already situated in-the-world: both within meaningful and shared world contexts, and within an overarching yet underdetermined world horizon. Two inherently interconnected notions of political action emerge from (...) the reconstruction. The first, as world-disclosing or world-interpreting doing, refers to the political critique that arises through the conflict of interpretations of the world, which reveals the world as a context of unity in a plurality. Connectedly, world-forming or world-making action relates to the introduction of novelty into the socio-cultural and historical field. From this view, political projects rearticulate the world following the interpretative critique of the instituted pattern of socio-cultural reality. As I argue, the openness of the underdetermined, overarching world-horizon provides the precondition for political projects that seek to critically reinterpret and rearticulate the socio-cultural institution of the world. Still, the approach to political action in-the-world offered in this paper remains open for development; the thematics of power and the temporality of doing are avenues for further consideration. (shrink)

Myth, Utopia, and Political Action Starting from the premise that some form of "reality transcendence", i.e. the ability to imagine a different reality and reach out for the thinkable, is necessary for political action, the aim of this paper is to analyse the concepts of myth and utopia elaborated by Georges Sorel and Karl Mannheim and to examine their possible contributions to a theory of political action and social change. By comparing the role the (...) authors assign to rationality and irrationality in human affairs, methodological and conceptual differences between Sorel's and Mannheim's approaches to the political are illustrated. It turns out that due to its immunity to critique Sorel's concept of the social myth is highly problematic. Mannheim's concept of utopia, on the other hand, culminates in a technocratic understanding of the political. Though both approaches emphasise the collective dimension of political action, they ultimately exhibit elitist understandings of the political. (shrink)

No one likes to compromise, but we almost always do. Our politics and associations are built upon negotiation, respect for diversity, bargaining and elections. Compromise seems an awkward stepchild of morality and even dictionaries reflect its moral ambiguity.

In this article I address a number of central problems in modern and/or postmodern political and ethical life. I do so largely through an explication and comparison of John Dewey’s and Max Weber’s theoretical approaches and prescriptions for ethics and political participation. According to both Dewey and Weber, the modern world fragments both the ‘individual’ and ‘community’. This fragmentation impairs meaningful political action. Thus, the question becomes, how is the fragmentation on the individual and community level (...) to be reconciled, coherence regained and meaningful action restored? Dewey and Weber have conflicting answers to this set of questions. I argue that however wanting one might find Dewey and Weber’s insights, the questions and their insights are still relevant to this day. I argue that the problems brought on by modernity still flourish under ‘postmodern’ conditions. Further, I propose that given contemporary conditions (at least for some) a supplemented combination of Weber and Dewey’s views is the most suitable and politically efficient response to the demands of the day and would best serve our need for coherence and allow for meaningful political action. The article ends by proposing a blend of their views that is supplemented by the work of Judith Butler. (shrink)

Why do we characterize some human actions as political? Political theorists have traditionally argued either that violence is constitutive of political action or that violence must recede for politics to start. Beyond such binaristic thinking, however, the archives of Political Theory provide original paths through which to reenliven this debate.

The article focuses on a phenomenological study of political action. The analysis includes three directions: the concept of action, paradigms that determine political actions, and the purpose of action. In the analysis of action, I first use the distinction between the concepts of “act” and “operate.” “To act” means a conscious, deliberate, rational action. In contrast, “operate” means to behave unconsciously, mechanically or automatically, passively or instinctively. The political implications of the distinction (...) between an “acting” and “operating” person can be formulated in the terms “freedom of action” and “coercion to operate,” and the latter can be used as a criterion for determining the type of social system, as well as for evaluating the correlated psychological state of society. As the next step, I analyse the action as a process and a result. I argue that in the social sphere, action appears as the sum of these moments, and the social sphere is a derivate of action. The last aspect of the analysis of action is responsibility. I claim that responsibility can be interpreted as the awareness and recognition by the individual of her role in history. The second part of the work is the study of paradigms and rules of political action in so-called open and closed societies. I claim that political action within the framework of an open society is limited only by legislation. In a closed society, political action is practically impossible: citizens do not act, but “operate” since there are no conditions for actions. After that, I analyse the role of social myths as a factor affecting people’s political activities. In the last part, I analyse the ultimate goal of political action. Traditionally, political philosophy assumes that the goals of politics are exhausted by the problems of relationship between the state and the individual. However, based on the theory of Hannah Arendt, it is possible to formulate the task of political action as the achievement of humanism in a human being, taken not in her relation to the state but in relation to herself. I argue that the minimal political action that can be qualified as humanism consists of the ability and courage to use one’s own mind. (shrink)

Alongside fostering academic excellence in their students, many colleges and universities aspire to cultivate responsible citizens. In this article, I explore some challenges accompanying this task and offer my Ethics in Political Action course as one approach to support students’ development as ethically engaged citizens. I begin by outlining two obstacles which make pursuing this civic mission difficult, speaking both as a faculty member and Christian ethicist who works at the intersection of religion and politics. I then describe (...) my Ethics in Political Action course, which examines various forms of political participation so that students can explore ethical issues embedded in U.S. political life as well as critically reflect on their own political activity. By weaving together civic education with the questions and insights of the Christian ethical tradition, this course equips students with the political knowledge and skills they need to engage effectively and ethically in the U.S. today. (shrink)

Does Henry Thoreau have a positive politics? Depending on how one conceives of politics, answers will vary. Hannah Arendt famously portrayed Thoreau’s commitment to the sanctity of individual conscience as distinctly unpolitical. More recent commentators grant that Thoreau has a politics, but they characterize it as profoundly negative in character. This essay argues that Thoreau indeed sponsors a positive politics—a politics of performing conscience. The performance of conscience before an audience transforms the invocation of conscience from a personally political (...) act into a publicly political one. The aim of the performance is to provoke one’s neighbors into a process of individual self-reform that will make them capable of properly vigilant democratic citizenship and conscientious political agitation. I establish this claim through a sustained reading of a relatively neglected text that deserves wider attention in political theory: Thoreau’s 1859 lecture defending insurrectionary activities by radical abolitionist John Brown. (shrink)

A major new work that breaks ground in the political understanding of both theory and action.

A major new work that breaks ground in the political understanding of both theory and action.

In the United States, prohibitionist policies are used as the primary approach to combat the negative effect of substance use on society. An extensive academic literature spanning the disciplines of economics, political science, and multiculturalism documents the great social costs of the United States’ “War on Drugs” both nationally and internationally. These costs come with at best marginal effect on substance abuse and other crimes linked to the drug trade. In many cases, there is a reason to believe that (...) these policies exacerbate the problems they aim to address. This article explores psychologists’ ethical commitments to social change concerning such drug policy, given the field of psychology’s expanding commitment to social justice. We examine arguments regarding the boundaries between psychologists’ personal and professional ethics with regard to political participation. Using drug prohibition as an exemplar, we suggest that many psychologists’ political actions and professional ethics may be misaligned. Ultimately, we conclude that the endorsement of prohibitionist drug policies is in direct conflict with the guiding ethical principles put forth by the American Psychological Association’s Ethical Principles of Psychologists and Code of Conduct. (shrink)

Philosophers traditionally have tried to establish general principles on solid grounding that would validly state and clarify what actually happens and what should happen in a polis. Infrequently, they sullied their hands with attempts to apply their general principles to specific, complex, time-bound, exigent, controversial situations. Now, however, numbers of professional philosophers have turned to the difficult task of applying broad generalizations to thorny issues of the day. Eleven attempts to carry out that task—essays on reform, principled law-breaking, violence, revolution, (...) and the responsibilities of philosophers vis-à-vis public affairs—are included in the present volume. Noam Chomsky, in an essay on philosophers and public policy, wistfully describes as having "a great deal of force," and then rejects, the argument that the only duty of a philosopher qua philosopher, in a time of turmoil, is to do his work with integrity. Of the essays on civil disobedience, one by Gordon J. Schochet critically examines, and in the end comes close to defending once more, the often-defended assumption that the practitioner of civil disobedience should accept the standard penalty. These eleven essays are partisan and practical in that, instead of examining the presuppositions or meaning or bearing of political judgments or ideologies, they present and vigorously support specific judgments, mostly unorthodox judgments, about political issues. This is a distinctly useful and needed book; but more clarification should be forthcoming on the extent to which philosophers as philosophers should take stands on political controversies.—W. G. (shrink)

A theory is value-neutral when no constitutive values are part of its content. Nonneutral theories seem to lack objectivity because it is not clear how the constitutive values could be empirically confirmed. This article analyzes Franz Boas’s famous arguments against nineteenth-century evolutionary anthropology and racial theory. While he recognized that talk of "higher civilizations" encoded a constitutive, political value with consequences for slavery and colonialism, he argued against it on empirical and methodological grounds. Boas’s arguments thus provide a model (...) of how, under the right conditions, scientific inquiry can provide empirically objective grounds for political critique. Key Words: value-freedom • Franz Boas • race • objectivity • neutrality. (shrink)

ABSTRACT This paper is a case study in public health ethics. It considers whether there is a basis in ethics for political action by health professionals and their associations in response to inhumane treatment. The issue arises from Australia's treatment of asylum seekers and the charge that this treatment has been both immoral and inhumane. This judgement raises several questions of broader significance in bioethics and of significance to the emerging field of public health ethics. These questions relate (...) to the role of health professionals in response to inhumane treatment of people in their charge; to the discipline of public health in light of a growing recognition of its ethical basis; and the role of public health and bioethical associations in response to ethical issues arising in a political context. It is argued that, in serious cases of humanitarian and human rights abuses affecting health and well‐being, there is a case for political action by health professionals, academic and professional institutions, and associations of public health and ethics. (shrink)