This book is a comprehensive and unique text and reference in medical ethics. By far the most inclusive set of primary documents and articles in the field ever published, it contains over 100 selections. Virtually all pieces appear in their entirety, and a significant number would be difficult to obtain elsewhere. The volume draws upon the literature of history, medicine, philosophical and religious ethics, economics, and sociology. A wide range of topics and issues are covered, such as law and medicine, (...) truth-telling by the physician, research, population policy, genetics, abortion, dying, and individual rights in medical care. The selections span the centuries, beginning with material from the works of Hippocrates, continuing through Thomas Percival, John Stuart Mill, and Claude Bernard, down to modern commentators like Henry K. Beecher, Walsh McDermott, David L. Bazelon, Paul Freund, H. L. A. Hart, John Rawls, Paul Ramsey, Richard McCormick, Rashi Fein, and Bernard Barber. The text has eight major divisions, beginning with sections on the ethical dimensions of the physician-patient relationship in history; the moral bases of medical ethics; and regulation, compulsion, and protection of the consumer in clinical medicine and public health. Each of these sections includes key essays that appear for the first time. All of the book's major divisions contain primary documents: codes such as the Hippocratic Oath, Medieval Law for the Regulation of Medicine, and the first as well as the most recent code of the American Medical Association; court decisions, including those on Karen Quinlan and on abortion in the United States and West Germany; government documents such as the statement of the National Commission on the Protection of Human Subjects, the Tuskegee Syphilis Report, the British Parliamentary debate on euthanasia, and the Council of Europe on rights of the sick and dying; and various published guidelines such as the Harvard Medical School brain death criteria, the American Hospital Association on patient's rights, and Pope Pius XII on the prolongation of life. Cases that illustrate moral dilemmas are provided for discussion purposes. Each section is preceded by a succinct editor's introduction. The documents and essays are of practical value for practitioners and students in medicine, law, ethics, and counselling, and for individual patients and groups concerned with medical care. Through encompassing divergent viewpoints, the essays and primary documents were selected to encourage humane practices and deepen understanding of the multiple traditions that shaped and do shape the development of medicine. (shrink)

Investigates the intent, method and structural unity of Thomas Aquinas's Summa Contra Gentiles. The author of this study argues that the intended audience is Christian and that the subject is Christian wisdom.

'A fabulous journey through thirty years of political and intellectual ferment... will reorient our reading of Foucault's major works' Didier Eribon The Essential Works of Michel Foucault offers the definitive collection of his articles, interviews and seminars from across thirty years of his extraordinary career. This first volume, Ethics, contains the summaries of Foucault's renowned courses at the Collège de France, as well as key writings and candid interviews on ethical matters: from the role of the intellectual and philosopher (...) in society to friendship, sexuality and the care of the self and others. Edited by Paul Rabinow Translated by Robert Hurley and Others. (shrink)

들뢰즈의 주체화 전략은 타자-되기를 꾀하는 과정이며, 주체 기능을 수행하는 행위자를 생산한다. 행위자는 본질적인 정체성을 갖지 않지만, 집단적인 행위들을 통해서 후험적으로(a posteriori) 구성되는 주체성을 지닌다. 이러한 들뢰즈의 주체화는 버틀러가『윤리적 폭력 비판:자기 자신을 설명하기』(Giving an Account of Oneself)에서 윤리적 주체를 주요하게 설명한 바와 교차한다. 버틀러는 주체화를 타자와 관계 맺는 말 걸기 구조에서 작동하며, 자기를 설명하기를 통한 자기 제작 과정으로 규명한다. 이러한 주체화의 구조에서, 나는 나를 다 설명할 수 없으며, 말 걸기의 수신자인 타자를 요청한다. 이로부터 버틀러는 책임의 출처를 나의 한계 인식과 내 안에 (...) 있는 타자성으로 설명한다. 책임은 어떤 능동적인 주체의 의지에서 비롯된 행위가 아니라, 주체화의 구조에서 비롯한 것이며, 내 안의 이질성을 승인하고 인간 조건의 취약함과 수동성에서 야기된 상황을 떠맡는 행위이다. 취약성은 우리가 확고한 경계로 철저히 분리된 존재가 아니라, 서로에게 자비를 바라는 존재임을 일깨운다. 인간 중심주의에서 벗어난 탈근대의 주체화는 자기를 완벽하게 아는 것이 아니며, 자신의 한계와 자신의 구성 조건의 맥락성을 인정하고 이해하면서 그 한계를 넘어서는 것이다. 이러한 탈근대의 주체화는 윤리적 전회를 통과하면서, 타자성과 이질성을 주체화의 내적 구조로 받아들이고, 공동체와의 연결성을 승인하면서, 새로운 윤리적 규칙을 모색하는 윤리적 주체를 형성한다. (shrink)

The Transcendental Reading of the Tractatus argues that Wittgenstein endorses, under the notion of ‘metaphysical subject’, the existence of a willing subject as a transcendental condition of ethics and representation. Tejedor aims to reject this reading resorting to three criticisms. The notion of ‘willing subject’ does not appear explicitly in, nor can it be deduced from, the Tractatus, the metaphysical subject and the willing subject are not synonymous or analogous notions and, finally, Wittgenstein abandons the notion of ‘willing subject’ at (...) the end of the Notebooks. The aim of this article is twofold. Firstly, it analyzes the critique introduced by Tejedor and presents three problems that demonstrate that Tejedor’s critique cannot adequately reject the Transcendental Reading. Secondly, it sets forth an alternative reading of the Tractatus that overcomes the issues that stem from the Transcendental Reading. This alternative reading conceives the metaphysical subject as an ethical subject and a willing subject. Additionally, it advances an alternative account of the transcendental character of ethics that does not defend the existence of a transcendental subject understood as a condition of ethics and representation in the Tractatus. (shrink)

Research that explores ethics can help educational communities engage twenty-first century crises and work toward ecologically and socially just forms of life. Integral to this research is an engagement with social theory, which helps educators imagine our shared worlds differently. In this paper I present two theoretical-methodological directions for educational research that centres ethics: Ethics and subjectivity; and Ethics-in-assemblage. While both approaches might be seen as commensurable, they can also be seen as quite divergent. Using Michel Foucault’s later work (...) on subjectivity and ethics, as well as recent work in Anthropology, I present a methodological direction for research into ethical subjectivity, how students come to see themselves as self-reflective ethical actors. Relevant here is the tension between ethics and politics, individual and collective modes of being, as both are crucial to both struggles for justice on a damaged planet. The second direction involves a sociomaterialist approach that employs Deleuze and Guattari’s concept of ‘assemblage’ as well as Karen Barad’s notion ‘entangled responsibility’ to show that ethics can also be seen to co-emerge with/in phenomena that exceed human relations. In short, exploring ethics through educational research means simultaneously examining ethics as subjectivity and ethics as co-emergent larger assemblages/phenomena. (shrink)

Shows how ethical subjectivity is not based on individual morals but contemporary cultureTaking his lead from the philosophy of Emmanuel Levinas, and engaging with a number of ethical thinkers, Dave Boothroyd addresses a number of key contemporary ethical subjects. In doing so, he reveals how responsibility is grounded in the everyday encounters and situations we are all familiar with.

My thesis is that contemporary ethics needs to reconceptualize its notion of the "ethical subject/agent." In developing this argument, I draw on three sources: (1) the field of moral psychology, (2) philosophical explorations of the concepts of "moral responsibility" and "moral community, and (3) the work of American philosophers such as Josiah Royce and John Dewey. Primary attention will be given to the latter two sources, though, given the short span of this essay, only brief references to Royce and (...) Dewey are possible, even though these philosophers provide the foundational theoretical framework for any reconceptualization efforts. Indeed, these philosophers, as well as William James, engaged in and drew upon .. (shrink)

This chapter contains sections titled: The Crisis of the Phenomenological Subject The Birth of the Ethical Subject The Subject Responsible for the Other Lévinas Is Not a Phenomenologist Endnotes.

Documentary film-making is one of the most vibrant areas of media activity in China, with many independent film-makers producing documentaries on a range of sensitive socio-political matters, often bringing a strongly ethical approach. This book outlines the development of documentary film-making in mainland China and Taiwan, contrasts independent documentaries with official state productions, considers the production and distribution of independent documentary film-makers, and discusses the range and content of the documentaries. The book demonstrates the success of Chinese independent documentary (...) film-making, often winning award-winning titles and appearing at international film festivals. (shrink)

The article seeks to reclaim a type of fear lost in silent omission in education, yet central to the development of an ethical subject. It distinguishes the fear described by Martin Heidegger through the concept of befindlichkeit and fear for the other as an essential moment for ethics articulated by Emmanuel Levinas. It argues that the latter conception of fear has inverted the traditional assumption of the ideal ethical subject as fearless. It then examines how Levinas’s interpretation of (...) fear might contribute to the discussion on fear and responsibility in the context of the COVID-19 pandemic. It concludes that fear for the other reveals our tremendous capacity to suffer for the other, which is an aspect of the emotional life that has not been identified in the general educational discourse. This inattention manifests itself as a categorical omission in which the existence of fear for the other is not recognized and impedes the ability of educators to address ethics as it is deeply lived. (shrink)

In this study of Giorgio Agamben's pre-Homo Sacer work, I assess his idea of the ethical subject. Over the course of these early writings, he adopts a Walter Benjamin-inspired redemptive aim as he endeavours to uncover the circumstances of alienated subjectivity and possibility of authentic experience. However, while Agamben borrows from Benjamin to elaborate on the ethical potential of the nihilist pose, a more Kantian conception of idealist autonomy becomes increasingly pronounced. This Kantianism is at odds with (...) the Benjaminian nihilism that guides his redemptive prescription, leaving Agamben's ethical subject mired in a realm of meaningless authenticity. (shrink)

본 논문은 1인칭 외부의 ‘복수 주체(multiple subjects)’가 윤리적 주체로서 성립될 수 있는가하는 문제를 ‘책임’ 개념을 중심으로 살펴본다. 통상 윤리적 책임의 귀속여부는 분명한 행위자를 요구하기에, 윤리학은 1인칭을 전제로 전개된다. 그러나 독립적이고 자율적인 개인만을 전제하는 강한 1인칭의 윤리학에서 역사적 부당행위에 대한 집단 사죄와 같은 문제는 미답 상태로 남겨진다. 이러한 문제에서 보다 적극적으로 책임질 수 있는 윤리적 주체를 사유한 것이 공동체주의자로 꼽히는 알레스데어 매킨타이어(A. MacIntyre)와 마이클 샌델(M. Sandel)이었다. 이들이 제시하는 ‘서사적 자아관’에서 개인은 언제나 타자의 이야기의 부분으로 들어가고, 타자 역시 나의 이야기의 한 부분으로 (...) 개입해 들어온다. 때문에 서사적 자아관은 상호 긴밀하게 결부되어 있는 관계성과 그로부터 발생하는 책임의 문제를 강조한다. 동일한 관심사에서 도나 해러웨이(D. Haraway)는 복수의 행위자들이 함께 사는 문제는 전적인 책임의 문제임을 환기시킨다. 그러나 이러한 복수 주체라는 토대에서, ‘설명책임(accountability)’을 동일하게 중시하면서도, 매킨타이어에게 중시되는 것이 상호간에 ‘이해가능성(intelligibility)’을 가능하게 하는 종착지로서의 ‘설명책임’이라면, 해러웨이에게 ‘설명책임’은 그로부터 다시 ‘응답책임(responsibility)’로 나아가야 하는 출발점으로 다뤄진다. 해러웨이에게 공동의 운명에 처해있는 복수의 주체란 ‘독립적이고 자율적인 개인’들로 구성된 것이 결코 아니다. 공동의 행위자들은 언제나 불균등하고 비동등한 입장에서 상호결부되어 있다. 때문에 불균등한 관계 속에서 행위자들간에 지속적인 응답의 노력이 수행되지 않는다면, ‘이해가능성’ 만으로 공동의 운명을 꾸려나갈 책임은 온전히 성취될 수 없다. 강한 1인칭의 관점에서 벗어나 복수의 주체를 윤리적 주체로 상정함에도 불구하고, 매킨타이어의 서사적 자아관이 궁극적으로 ‘함께 사는 문제’에 대한 실제적인 답변을 제출하지 못했던 것은, 이러한 불균등한 행위자들의 입장에 대한 고찰이 결여되어있었기 때문이라는 것이 이하 논의의 주장이다. 그로써 우리는 해러웨이의 주장을 따라 공동의 행위자들이 함께 사는 문제에서 어떻게 책임이 사유되고, 수행될 수 있는지 살펴본다. (shrink)

ON THE ORIGIN AND NATURE OF ETHICAL SENTIMENT. Of all the remaining productions of the ancient world, there is nothing which is more characteristic and ...

This paper argues that a certain way of thinking about the function of the biobank—about what it does and is constructed for as a social institution aimed at ‘some good’—can and should play a substantial role in an effective biobanking ethic. It first exemplifies an ‘institution shaped gap’ in the current field of biobanking ethics. Next the biobank is conceptualized as a social institution that is apt for a certain kind of purposive functional definition such that we know it by (...) what it does and what it is designed to do. This purpose is then characterized further as essentially incorporating the human goods the institution is designed to serve, such that it plays a useful and indispensible role in how it should operate, i.e. in the ethics and governance of biobanking. Finally the ethical scope and limitations of such a theory is clarified by a discussion of some theoretical objections and suggested practical examples of its application. (shrink)

A wide-ranging attempt to develop a theory of ethical life from a hermeneutic understanding of language.

Orthodox ideas of ownership tend to depict property as a private domain that expresses the owner?s formal rights. Yet equity does much to resist this outlook, deploying ethically-loaded ideas such as conscience and articulating an interpersonal and distinctly duty-driven character to property relations. Focusing on English case law, this article suggests that we can gather various strands of equitable property norms, particularly those derived from the constructive trust, around relationships of responsibility and vulnerability. Furthermore, the article asks what such equitable (...) ideas about property might therefore tell us about the purportedly possessive character of human subjectivity. Rather than constructing people as sovereign, autonomous proprietors, we might read equity as tracing an ethical quality to the way we perceive ourselves and others through property-related ideas. (shrink)

In Virginia Woolf's 1931 novel The Waves, one of Bernard's many becomings – his ‘becoming-savage’ – reveals a point of intersection between Woolfian aesthetics and Deleuze and Guattari's philosophy. Moreover, a triangulation of Woolf's ‘moments of being’, Deleuze and Guattari's ‘worlding’, and coloniality provides a new and productive node for examining the debates surrounding imperialism in these thinkers’ works, and an insistence that Woolf, read alongside Deleuze and Guattari, offers an alternate and precisely ethical way of being in the (...) world. (shrink)

This interdisciplinary study situates the recent interest in ethics within radical post-modern shifts about knowledge and value.

One striking discovery of Michel Foucault’s Archaeology of Modernity is that no morality is formulated in modernity. Modernity thinks so much of the unthought that it fails to address the ethical question of how one is to live well.1 Thinking the unthought is constitutive of “modern morality,” which is not morality at all.2 If morality is nothing but the effort to answer how one is to live well, then, modernity fails to address this moral, ethical question. When “man”3 (...) emerges as the positive figure in the field of knowledge, modern thought needs to grapple with those dim, yet positive forces that motivate action. “What is essential [to modern episteme] is that thought, both for itself and in the density of its workings, should be both knowledge and a modification of what it knows, reflection and a transformation of the mode of being of that on which it reflects.”. (shrink)

L’étude porte sur νόος (νοεῖν, νόημα), dans les trois genres de la poésie archaïque non épique, iambique (Archiloque, Sémonide), élégiaque (Solon, Théognis), mélique (Alcée, Sappho, Simonide, Bacchylide, Pindare). En insistant sur les enjeux pragmatiques de la performance rituelle (par exemple symposiaque ou épinicique) et les effets de la transmission, reconstruction et interprétation post-classique des énoncés, surtout des fragments, qui peut tirer l’analyse sémantique vers une abstraction dualiste de type étique (vs. émique), on observe la multifonctionnalité du νόος figuré poétiquement, en (...) action, comme une faculté rythmée, à la fois sensorielle, expressive, éthique, décisionnelle, cognitive, logique, fondée sur des jeux d’empathie visuelle et kinesthésique, et de maîtrise, par exemple dans les relations entre hommes et dieux. La poéticité des fragments de Xénophane s’en trouve aussi réévaluée. (shrink)

The original version of the article missed to include an acknowledgments. The missing information is provided below.

The dynamic organisational processes in businesses dilute the boundaries between the individual, organisational, and societal drivers of corporate philanthropy. This creates a complex framework in which charitable project selection occurs. Using the example of European tour operators, this study investigates the mechanisms through which companies invest in charitable projects in overseas destinations. Inextricably linked to this is the increasing contestation by local communities as to how they are able to engage effectively with tourism in order to realise the benefits tourism (...) development can bring. This research furthers such debates by exploring the processes through which tour operators facilitate community development through charitable giving. Findings show, with no formal frameworks in existence, project selection depends upon emergent strategies that connect the professional with the personal, with trust being positioned as a central driver of these informal processes. Discretionary responsibilities are reworked through business leaders’ commitment to responsible business practises and the ethical subjectivity guiding these processes. (shrink)

The narrative approach to identity has developed as a sophisticated philosophical response to the complexities and ambiguities of the human, lived situation, and is not – as has been naively suggested elsewhere – the imposition of a generic form of life or the attempt to imitate a fictional character. I argue that the narrative model of identity provides a more inclusive and exhaustive account of identity than the causal models employed by mainstream theorists of personal identity. Importantly for ethical (...) subjectivity, the narrative model gives a central and irreducible role to the first-person perspective. I will draw the connection between narrative identity and ethical subjectivity by way of an exposition of work by Paul Ricoeur and Marya Schechtman, and a brief consideration of Korsgaard’s work on practical identity and normative ethics. I argue that the first-person perspective – the reflective structure of human consciousness – arises from human embodiment, and therefore the model of identity required of embodied consciousness is more complex and irreducibly first-personal than that provided in a causal account. What is required is a self-constitution model of identity: a narrative model of identity. (shrink)

Subject perspectives : the missing element in research ethics -- Personal knowledge and study participation -- The everyday ethics of human research -- The hidden world of subjects : rule-breaking in clinical trials -- Participants as partners in genetic research -- Terminally ill patients and the right to try experimental drugs -- Embedded ethics in developing country research -- Research subjects as literary subjects -- How to hear subjects.

This chapter contains sections titled: The Saying and the Said Subjectivity as Sensibility Ethics of Difference or an Ethics of Truths? Reading Levinas with Badiou: Impossibly Demanding? An Impossibly Demanding Education Notes.

In this article, I consider recent debates on the notion of procreative liberty, to argue that reproductive freedom can be understood as a form of positive freedom—that is, the freedom to make oneself according to various ethical and aesthetic principles or values. To make this argument, I draw on Michel Foucault’s later work on ethics. Both adopting and adapting Foucault’s notion of ethics as a practice of the self and of liberty, I argue that reproductive autonomy requires enactment to (...) gain meaning within the life contexts of prospective parents. Thus, I propose a shift away from the standard negative model of freedom that sees it solely as a matter of noninterference or nonimpedance, a view advocated by major commentators such as John Harris and John Robertson. Instead, reproduction should be understood as a deeply personal project of self-making that integrates both negative and positive freedom. (shrink)

Lacan's return to Descartes -- The graph of desire -- Objet petit a and fantasy -- Guilt -- The law -- Judgement -- Misrecognising the other -- Loving thy neighbour -- Beyond difference -- Ethics and the other -- The impossibility of ethical examples -- Eating the book.

Ethics and ethical principles extend to all spheres of human activity. They apply to our dealings with each other, with animals and the environment. They should govern our interactions not only in conducting research but also in commerce, employment and politics. Ethics serve to identify good, desirable or acceptable conduct and provide reasons for those conclusions. Fair subject selection is the first and foremost concern which must be ensured before initiating a research project. Which subjects may enroll in the (...) research is determined by the study’s inclusion or exclusion criteria. One of the important aspects of fair subject selection is to have an oversight system through International Review Board (IRB) to review to conduct the research and to have approval whether subject selection is fair or not. (shrink)

This chapter contains sections titled: Philosophy and Political Disappointment Education, Disappointment, Hope An‐Archism, Levinas and Ethical Protest Levinas and Badiou: Towards a Present Hope Notes.