G. E. Moore’s critical analysis of right action in utilitarian ethics and his consequentialist concept of right action is a starting point for a theory of moral/right action in ethics of social consequences. The terms right and wrong have different meanings in these theories. The author explores different aspects of right and wrong actions in ethics of social consequences and compares them with Moore’s ideas. He positively evaluates Moore’s contributions to the development his theory of moral/right action.

This paper argues that the concept of dignity should be understood as a concept that we use to describe an aggregate of values and qualities of a person or thing that deserves esteem and respect. The primary value that creates the right to have dignity is life. The degree of dignity a life form has depends on its place in the evolutionary scale. Human beings are the highest form of life so they possess the highest degree of dignity.

The ethics of social consequences is a means of satisficing non-utilitarian consequentialism that can be used to approach disaster issues. The primary values in the ethics of social consequences are humanity, human dignity and moral rights, and these are developed and realized to achieve positive social consequences. The secondary values found in the ethics of social consequences include justice, responsibility, moral duty and tolerance. Their role and purpose is given by their ability to help achieve and realize moral good. Fair (...) treatment within moral issues stems from applying primary as well as secondary values. The nature of these values cannot be determined exclusively in ordinary circumstances. However, in extraordinary circumstances, not all the requirements relating to the value structure of the ethics of social consequences need be considered in its entirety. In extraordinary circumstances, values are prioritised and realized. Primary values are realized prior to secondary ones. When prioritizing primary values, the realization of positive social consequences, or at least minimizing the negative social consequences, takes priority over other primary values. In disaster bioethics especially, it is often necessary to find a way to minimize the negative social consequences; thus, actions where positive social consequences are prevalent are preferred. (shrink)

Martha C. Nussbaum, in the context of ancient philosophy, formulated ethics of human development based on 10 basic human capabilities as a precondition of meaningful human development, i.e. the ability to live a dignified human life. The paper, thus, deals with a capabilities approach with the aim of analysing the content of the idea of human dignity in Nussbaum’s understanding and its place in the conception of ethics of human development, since human dignity is the very core of the conception (...) in question. (shrink)

The author studies the Magyar and Slovak ideas of common good that concerned the inhabitants of Hungary in the first half of the 19th century. The Magyar model was based on the rights of an individual, their civic duties, and virtues. Its realisation, however, lay in preferring the interests of the Magyar nation and required the adoption of full Magyar national identity, i.e. assimilation and ethnocide of the non-Magyar inhabitants of Hungary. The author characterises this model as exclusive, chauvinist, and (...) nationalist-Messianic, masquerading as liberal values. On the other hand, the Slovak model of common good was based on the presumption of equal rights and duties for all citizens of Hungary while preserving the possibility of the growth, development, and cultivation of each individual, including the opportunity to gain education in one’s own mother tongue. The author perceives the Slovak model as inclusive, pluralist, and humanist; he considers it as a better alternative for the future of Hungary, which, however, could not be pursued. That means there were two incompatible approaches to the common good of the inhabitants of Hungary, which resulted in the downfall of Hungary. (shrink)

SummaryThe author studies the form of philosophical optimism in Slovak Lutheran ethics in the first half of the 19th century in the views of Ján Kollár and Ján Chalupka. Herder’s philosophy of history and his philosophy of historical progress significantly influenced Slovak Lutheran ethics of the given period. In the author’s view, Kollár and Chalupka mainly appreciated human history as progress in all parts of life and refused glorification of the past. However, they did not limit their assessment to a (...) positive evaluation of the present; they used one’s own mistakes and faults to appeal to moral development of man and placed to the forefront the belief in a better future of mankind in the form of humanity. (shrink)

The edited volume presents new and unconventional views of many traditional moral values, such as humanity, human dignity, moral right (of life), justice and responsibility. The originality of the contributions contained in this book is to analyze these values and approaches from the point of view of non-utilitarian consequentialism and ethics of social consequences as one of its forms. The authors of the chapters present new ways of solving many of the contemporary ethical and moral issues, for example, in bioethics, (...) medical ethics, environmental ethics, teaching ethics, and cyber ethics, based on non-utilitarian consequentialism and ethics of social consequences. They also confront these approaches with other ethical theories and philosophical traditions, which serve them as further incentives for the development of non-utilitarian consequentialism and ethics of social consequences in philosophical, applied and professional ethics. (shrink)

In his article, the author considers possible forms of relationship between Kant’s ethics and consequentialism. In this context, he analyses David Cummiskey’s views which are expressed in his book, Kantian Consequentialism (1996). He demonstrates the possibility of justifying the consequentialism on the basis of Kant’s ethics and its values. Likewise, several other authors (such as Scott Forschler, Philipp Stratton-Lake, Michael Ridge) are of the opinion of the possible compatibility of Kant’s ethics and consequentialism. On the other hand, however, Christine M. (...) Korsgaard is an example of a strict rejection of the similarity between Kant and the consequentialist ethics. The author based on the ethics of social consequences as a form of non-utilitarian consequentialism claims (like Cummiskey), that there are similarities between Kant’s ethics and consequentialism. Unlike Cummiskey, however, he sees similarity in the Kant’s formula of humanity and the understanding of humanity in ethics of social consequences, especially in the form of additional moral value. (shrink)

The author studies selected fundamental literary records from Great Moravia of the 9th century (The rules of the holy fathers [Zapovědi svatych otcov], Judicial law for laymen [Zakon sudnyj ljudem], Nomocanon [Nomokanon], Adhortation to rulers [Vladykam zemle Božie slovo velit]) presumably compiled, translated or created by Constantine (Cyril) and Methodius, the Thessaloniki brothers. In the context of defining early and medieval Christian ethics, the author concluded that the texts in question contain elements of the Christian code of ethics, by means (...) of which Constantine (Cyril) and Methodius, following the model of the Byzantine Emperors Leo III and Constantine V, wished to form the social morality of Great Moravia. Based on this, the author holds the opinion that the history of Christian ethics in Moravia, Slovakia and Bohemia goes as far back as the activities of Constantine (Cyril) and Methodius and the period of Great Moravia. (shrink)

Ethics of social consequences as a form of satisficing non-utilitarian consequentialism can be one of the methodological basis of bioethics education. The primary values in ethics of social consequences are humanity, human dignity and moral rights, which are developed and realized in correlation with positive social consequences. Secondary values in ethics of social consequences include justice, responsibility, moral duty and tolerance. The author analyses human dignity and humanity as principles of bioethics education.

The author studies the role of Christianity in two forms of 9th century political ethics in the history of Great Moravia, represented by the Great Moravian rulers Rastislav and Svatopluk. Rastislav’s conception predominantly uses the pre-Erasmian model of political ethics based on the pursuit of welfare for the country and its inhabitants by achieving the clerical-political independence of Great Moravia from the Frankish kingdom and, moreover, by utilising Christianity for the advancement of culture, education, literature, law and legality, as well (...) as by spreading Christian ethics and morality in the form of the Christian code of ethics expressed in ethicallegal documents. Svatopluk’s political conception was a prototype of Machiavellian political ethics, according to which one is, in the interest of the country and its power and fame, allowed to be a lion and/or a fox. Svatopluk abused Christianity in the name of achieving his power-oriented goals. Great Moravia outlived Rastislav; it did not, however, outlive Svatopluk, as, shortly after his death, it broke up and ceased to exist. The author came to the conclusion that Rastislav’s conception was more viable, as its cultural heritage lives on in the form of works by Constantine and Methodius. (shrink)

The paper develops the theory of right action in ethics of social consequences as a form of non-utilitarian consequentialism.

The author examines the motives for the behaviour and actions of Dr. Skreta, the main character of Kundera’s novel The Farewell Waltz. The starting point of the novel was the social and political situation in totalitarian Czechoslovakia at the turn of the 1960s and 1970s. He compares it to the situation in the developed western world and comes to a realization that there were many similarities in medicine; however, there were significant differences with regard to external factors. The health care (...) system in western democratic societies were placed in contrast with Czechoslovakia, where a doctor’s activities and the system of health care were subordinated to the political, ideological, and social intentions of totalitarian power. In this context, the author has come to the conclusion that Dr. Skreta’s motives for acting arose from his moral responsibility for the country’s future. Dr. Skreta waged a latent personal “moral war” against the totalitarian regime. This was also reflected in his opposition to the preferred morality of socialist health care professionals. Part of this was his eugenics project. According to the author, in the context of ethics of social consequences, Dr. Skreta was a responsible moral agent seeking a better future not only for the country and its people, but his personal selfish interests. (shrink)

The paper analyzes the concept of work in Slovak Marxist–Leninist philosophy and ethics in the second half of the twentieth century by referencing, in particular, Furnham’s critical assessment of the relationship between left-wing ideology and the values of work ethic. The author comes to the conclusion that, on the one hand, Marxist–Leninist ideology and the practice of building socialism made the notion and phenomenon of work into an ideological fetish; on the other hand, however, the real value of work and (...) its contribution to the development of society was depreciated. Instead of bringing about the liberation of work all that it engendered was a new form of its alienation. (shrink)

This book of essays focuses on the new approaches to moral issues from two perspectives. The first part, ‘Various Concepts of Morality’, analyses certain central approaches to moral study, and creates the methodological starting point for the more specific enquiries of the second part. ‘New Trends in Understanding Morality’ contains five articles focusing on these new approaches, especially as they are related to their conceptions of scientific knowledge. This section deals with selected special issues of morality in biology, natural sciences, (...) but also in humanities. (shrink)

We can read about the morality of that time in works by authors who describe or criticize the conduct and activity of the members of those classes taking the lead in the morality of that time. Thus, we can find a lot of information about ancient Greece and its morality in Plato’s presentation of Socrates, Peter Abelard presenting the Middle Ages, Erasmus of Rotterdam, Niccolo Machiavelli, Baldesar Castiglione, but even also Slovak authors such as Martin Rakovský and Juraj Koppay presenting (...) very interesting contemporary facts about the Renaissance. (shrink)

The analysis of moral subject in consequentialist ethics (as a kind of nonutilitaristic consequentialism) aims to show, that moral subject is of basie importance for it - regardeless to the fact, that its analysis focuses predominantly on action and its concequences. It is the moral subject, which enables the action and its consequences to be performed. So understanding the conditions of moral subjecťs action means understanding the moral subject itself. This understanding draws upon the typology of moral subjects that makes (...) the prediction of certain kinds of action as well as oftheir consequencies possible. (shrink)

Der slowakische Autor Martin Kukučín (1860-1928) reflektiert in seinem Werk das zeitgenässische Leben des slowakischen und kroatischen Dorfes sowie die Lebensumstände in Prag und Súdamerika am Ende des 19. und in den ersten drei Jahrzehnten des 20. Jahrhunderts. Vor dem ersten We1tkrieg strebt er noch nach einer Symbiose aus Schänheit, Wahrheit und Gúte, die er im Dorfleben verwirklicht sieht. In seinen im slowakischen ländlichen Raum angesiedelten Werken idealisiert er in dieser Zeit das Dorf und das Leben der Dorfbevälkerung mit warmherzigem (...) Humor. Es erscheint ihm als eine Form von Proto-Kommunitarismus. Nach 1918 rúcken dagegen Fragen der slowakischen Nation und Arbeiterschaft in der neugegrundeten Tschechoslowakischen Republik in den Mittelpunkt seines CEuvres. Damit avanciert Martin Kukučín in seinem literarischen Werk zum praktischen Philosophen, der ethische Grundfragen nach dem guten Leben aufwirft. (shrink)

The author focuses on the positive social consequences: humanity, justice. rights, responsibility and tolerance. He examines each of these principles and shows. that the ethics of social consequences can be accepted as an alternative way of considering contemporary moral problems as well as of looking for their optimal solutions.

In his Education of a Christian Prince Erasmus applies ancient and Christian virtues to the functions of a Christian prince. Slovak humanist writer Ján Milo- chovský , who new Erasmus’s work, expanded in his Ornamentum Magistratus Politici the scope of the ethical and moral functions of a prince, focusing on three fundamental virtues: piety, justice and tolerance.The paper offers an analysis of Erasmus’s political ethics and examines the impact of the latter on the Slovak humanism of the second half of (...) the 17th century, especially in the writings of Ján Milochovský. (shrink)

Autor prostredníctvom skúmania literárnych diel Charlesa Dickensa, Williama Makepeaca Thackeryho, George Eliotovej a Thomasa Hardyho vytvára mozaiku viktoriánskej morálky Anglicka 19. storočia. Dospel k záveru, že uvedená doba vôbec nebola taká puritánska, ako si ju zvykneme predstavovať a morálne problémy, ktoré ľudstvo rieši v priebehu svojho vývoja sú vo svojej podstate univerzálne, hoci nie totožné. Líšia sa vo svojich individuálnych podobách, v akých sa s nimi stretávame v jednotlivých obdobiach dejín ľudstva.

Prominent critics of consequentialism hold that utilitarianism is not capable of accepting authentic human values, because the consequentialist viewpoint is impersonal. According to it consequentialist rationality has no axiological limits and it can think about doing the unthinkable. The main objective of the paper is to show that human dignity has a significant position in the author's conception of ethics of social consequences (a non-utilitarian consequentialism) arguing for a particular theory of the value of human dignity. The author argues that (...) the ethics of social consequences is capable of accepting human dignity as well as all authentic human moral values. He believes that ethical theory of social consequences (as a form of non-utilitarian consequentialism) can provide the element missing whose lack was unveiled by the critics of utilitarianism. (shrink)

Rodney G. Peffer argues that Karl Marx cannot be considered a utilitarian, a consequentialist, or a nonutilitarian consequentialist. Based on ethics of social consequences as one of the versions of nonutilitarian consequentialism, the author examines Marx’s early journalistic articles concerning the common good published mainly in the Rheinische Zeitung. The author verifies the hypothesis that Marx was a nonutilitarian consequentialist in the given period with regard to the common good. By examining Marx’s views on freedom of the press and censorship, (...) as well as his criticism of the feudal experiences of Prussia, the author came to the conclusion that Marx’s views expressed in early journalism are close to ethics of social consequences and thus to nonutilitarian consequentialism. (shrink)

The paper focuses on the differences between utilitarianism and non-utilitarian consequentialism.

The autors focuse on the problem of moral responsibility in H. Jonas' ethics of social consequences. While by Jonas the attention is paid mainly to global moral responsibility, in the consequentialist ethics the individual, and social levels of moral responsibility of moral subject are intertwinned.

The authors of the contribution closely follow the published results of their sociological research regarding views of Slovak teachers at primary and secondary schools in the area of relationships with students, parents, colleagues and superiors (Gluchman, & Gluchmanová, 2016). The present contribution analyses views of students at the second level of primary school and at secondary schools by means of evaluating their relationship to teachers, as well as relationships between parents and teachers while students’ views regarding the presence of violence (...) and bullying at school are also addressed. The research results indicate that almost a third of students do not perceive their teachers as ethical models of behaviour and actions; moreover, they have also witnessed instances of corrupt behaviour on the part of teachers. On the other hand, almost two thirds of students appreciate that teachers, when addressing problems at school, proceed in accordance with ethical principles and norms. Unlike teachers, students do not believe serious problems are present when it comes to the behaviour of parents toward teachers. They, however, believe the behaviour of students towards teachers is a more problematic area. (shrink)

Consequentialism is seen by Philip Pettit mainly as a theory of the appropriate; in his conception of virtual consequentialism he is much less concerned with the theory of Good. Nevertheless, he pays attention to values such as rights, freedom, loyalty, confidence, dignity and love, although his analyses are isolated, and the connections with other values are not taken into account. He focuses especially on the values of freedom and rights. Contrary to Pettit, Amaryta Sen is much more concerned with the (...) latter, although there is no complex value framework to be find in his evaluator relative theory. He sees these values as the basis of the value system of any morais. (shrink)

An outline of the historical development of ideas of utility and consequences in the history of ethics in the 18th century.

Prominent critics of consequentialism hold that utilitarianism is not capable of accepting authentic human values, because the consequentialist viewpoint is impersonal. According to it consequentialist rationality has no axiological limits and it can think about doing the unthinkable. The main objective of the paper is to show that human dignity has a significant position in the author’s conception of ethics of social consequences arguing for a particular theory of the value of human dignity. The author argues that the ethics of (...) social consequences is capable of accepting human dignity as well as all authentic human moral values. He believes that ethical theory of social consequences can provide the element missing whose lack was unveiled by the critics of utilitarianism. (shrink)

Book review of a contemporary book on virtue ethics.

With regard to existing concept of the moral education (ethics) in Slovakia, the questions of ethics and morals are only one of the partial sections. The dominant role is played by psychology based on Roberto Olivar’s concept with emphasis on pro–socialization and on Erickson’s concept of the psychosocial development. From the philosophy basis point of view, only Aristotle, even in reduced form and Spranger’s concept of the life forms are mentioned. Philosophy and ethics are only complements to more psychologically based (...) educational program which is resulting from the problematic division of a social and moral experience into egoistic and prosocial. Egoism is presented in a distorted form and is characterized as the cause of all moral evil. However, there are several different types of understanding of the term egoism in philosophy and ethics as for example psychological and ethical egoism, or self-interest. Ethical egoism or self-interest cannot be identified with selfishness. The main aim of moral education should not be only to form the desired children and youth moral orientation but on the other hand, to form morally self-confident individuals who are able to solve the moral problems, to help the others to solve them as well and to be able to bear moral responsibility for their own deeds. (shrink)

The aim of the paper is to study socio-ethical aspects of Slovak higher education policy in the context of contemporary discussions on university assessment criteria. I conduct an ethical analysis and assess the criteria introduced in Slovakia that consider employment opportunities and the graduate unemployment rate, publishing in high impact journals, participation in European research programmes, etc., which often discriminates against the humanities and social sciences. On the other hand, I also point to the absence of a social contract regarding (...) the common good provided by Slovak universities, drawbacks of a legislative nature which often provide a basis for unethical behaviour within the Slovak academic community and, most often, problems concerning academic ethics in contemporary Slovakia. (shrink)

In the author’s view the humanity has its place in the ethics of social consequences : its implementation leads directly to positive social consequences, i.e. the main evaluation criteria in this conception. However, in applying the principle of humanity one has to see humanity as the protection of sustainable life according to the degree, to which an individual human life meets at least minimal qualitative standards of human life. The resulting idea is that a person living only on the biological (...) level should be let die. This is not an expression of non-humanity, as it is not in case of helping a dying person with fatal diagnosis in his ever increasing suffering. As the problem of war is concerned, according to the author no war is human, as it always brings about dying of innocent people. (shrink)

The writings of Martin Rakovský can be seen as a reflection of the problems, including political ones, of his time. His aim was also to offer an idea of a perfect ruler, who would bring peoples the peace and calm down the stormy events of the 16th century. The personal virtues of such a ruler should have been the guarantee of the welfare of all citizens. Given Rakovský’s religious attitude he can be regarded as a re- formation humanist standing between (...) Machiavelli and Luther. (shrink)

This study investigates the meaning and contribution of the Slovak Lutheran social ethics to the social ethical thinking in Slovakia. The book attempts to examine the subject in the social, political and spiritual context of the development of the Slovak nation, Slovakia and Czechoslovakia, linking the development of the Protestant social ethics in Europe and the rest of the world.

The humanity is examined on two levels: first as a natural biological quality having a moral dimension and a moral impact, and then as a moral quality, which is a specific human product and a result of cultural evolution, i.e. of human moral deve-lopment. According to the forms of the realized humanity the author differentiates between active and passive forms of humanity; the active humanity is further divided into a positive and a negative ones.

The paper examines the relationship between the biological and the social in morals. Its conclusion is that the biological is one among other sources of moarls. The social developed as another, much more dynamic source. An important role is played by free will or the moral freedom, especially on the individual morals level. It is the consequences, and especially social consequences, that in the author's viewpoint to the actual state of social and individual morals.

Analyses of Honoré de Balzac's literary works and their ethical issues, especially concerning his critique of French society and its morals of the 19th century.

The author analyses Burrhus Frederick Skinner's book Beyond Freedom and Dignity (1971).

It is a book review of Teodor Munz's book Listy filozofom [Letters to the Philosophers].

The analysis of moral subject in consequentialist ethics (as a kind of nonutilitaristic consequentialism) aims to show, that moral subject is of basie importance for it - regardeless to the fact, that its analysis focuses predominantly on action and its concequences. It is the moral subject, which enables the action and its consequences to be performed. So understanding the conditions of moral subjecťs action means understanding the moral subject itself. This understanding draws upon the typology of moral subjects that makes (...) the prediction of certain kinds of action as well as oftheir consequencies possible. (shrink)

In his Education of a Christian Prince (1516) Erasmus applies ancient and Christian virtues to the functions of a Christian prince. Slovak humanist Ján Milochovský (1630 – 1684), who new Erasmus’s work, expanded in his Ornamentum Magistratus Politici (1678) the scope of the ethical and moral functions of a prince, focusing on three fundamental virtues: piety, justice and tolerance. The paper offers an analysis of Erasmus’s political ethics and examines the impact of the latter on the Slovak humanism of the (...) second half of the 17th century, especially in the writings of Ján Milochovský. (shrink)

Analyses of Burrhus Frederick Skinner's book Beyond Freedom and Dignity (1971).

It is a report on the Interim World Congress of Philosophy in New Delhi (India) in 2006.

The paper explores the theory of right action in ethics of social consequences as a form of non-utilitarian consequentialism.

The UNESCO Chair in Bioethics has been established at the University of Presov (Slovakia) in 2010.

Summary The author of the paper studies the ethical views of Matthias Bel expressed in his Preface to Johann Arndt's treatise and in Davidian-Solomonian Ethics, which contain a critique of false Christianity and ancient (especially Aristotle's) ethics. Bel refuses any philosophical ethics based on human nature, since man, in his very essence, is sinful and vicious. This leads to the general moral downfall of the young and mankind. He only recognises ethics whose source and the highest good is God. He (...) accepts ancient ethics as long as it is useful for achieving Christian moral values. Bel was a vociferous critic of the morality of the time; he adopted a highly negative stance towards the Jews and Gypsies living in the then Historical Hungary. The author considers Matthias Bel a confident, or enthusiastic, Pietist in the early period of his life and work; later, he rates him as a moderate Pietist. (shrink)