Nicolae Steinhardt - Sensurile libertatii
The text presents Alexandru Vlad's encounters to Romanian-Jewish essayist, converted to Christianity, former political prisoner during the Communist period, Nicolae Steinhardt.
More...We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
The text presents Alexandru Vlad's encounters to Romanian-Jewish essayist, converted to Christianity, former political prisoner during the Communist period, Nicolae Steinhardt.
More...
In this paper I explore a few critical ethical issuesin the Big Data industry using the infamous ‘emotional contagion’ experiment (Krameret al., 2014) performed by Facebook in collaboration with researchers from CornellUniversity. I begin by making the case that the experiment is interesting not only forresearch ethics, but also for business ethics. I look at the faulty ethics of the controversialstudy using both a Kantian and a Millian lens, underlining the implications for moralityin the Big Data industry. In the end, I express a worry that traditional moral frameworksmay be lacking in properly dealing with various aspects of the case, given thecomplexity of processes involved in Big Data. I conclude that a pluralistic frameworkmay be an option for applied ethics in this type of business.
More...
The liberal philosophy as a set of normative claimsis facing many challenges. The principles of liberal philosophy are faced with a number of different provenance of questioning, in which liberalism seeks to defend with their own ideological sources. In so far work aims to present the foundations and basic concepts that form the back one of the liberal philosophy. In this regard, the paper presents the principles of tolerance, freedom, individualism and autonomy, equality, and private property, each principle in determining the manner represents liberalism and its individual phases and emphasesin their own development. These are the principles that enable and ensure the perception of liberalism as aunique intellectual tradition. It is therefore important to understand the man return to them as a sugnificant heritage even, or just therefore, they are the same source for complaints about the deficiencies of liberal responsesto the challenges of the modern pluralistic world.
More...
For a universal, metaphysically restless such as Dimitrie Cantemir’s, the explanation of the analyzed problem rests in the realm of ethics as a philosophizing register. From the perspective of moral philosophy, the reflection on conscience represents the basis for understanding the human reality. That is what might have made Dimitrie Cantemir write “Letter on Conscience”, because he himself had reached that moral superiority, characteristic to the whole, rational, free man.
More...
The idea of the symbiosis between reason and faith, theorized by Augustin, Toma d’Aquino and Leibniz, is also found in the work of Dimitrie Cantemir, but unlike them, the perspective of Cantemir is an Eastern-Orthodox one. We share the idea that the thinking paradigm of the “Philosopher Prince” is orthological, mainly developed in The Divan, where faith prevails over the foundation of the moral man only if reason is manifested. Thus, in the purified man, free of worldly pleasures, the two can coexist. God is the Supreme Good to which only the man with moral consciousness (the Scholar) can accede, after having discovered the measure of the two capacities.
More...
The idea of the symbiosis between reason and faith, theorized by Augustin, Toma d’Aquino and Leibniz, is also found in the work of Dimitrie Cantemir, but unlike them, the perspective of Cantemir is an Eastern-Orthodox one. We share the idea that the thinking paradigm of the “Philosopher Prince” is orthological, mainly developed in The Divan, where faith prevails over the foundation of the moral man only if reason is manifested. Thus, in the purified man, free of worldly pleasures, the two can coexist. God is the Supreme Good to which only the man with moral consciousness (the Scholar) can accede, after having discovered the measure of the two capacities.
More...
Without exposing a coherent economic theory, Dimitrie Cantemir makes numerous remarks in his work, that are suggesting the existence of a certain attitude regarding the economic policy. The relationship between the nature of the governance system and the economic prosperity is presented when the erudite scholar is describing the political leadership of Moldavia. In his book called „The description of Moldavia”, a special value can be attributed to the taxation of medieval Moldavia and also to the presentation of the economic activities from this specific period of time.
More...
The notion of Dimitrie Cantemir’s world has known along the scholar’s life an evolution towards an emphasis on secular and rationalistic tendencies. His early works, while paying a tribute to theology and scholasticism, confess the contact between their author and Renaissance science and philosophy and Aristotelian rationalism.
More...
Among the legal professions in Poland, the profession of a legal advisor is the most suitable to show how the responsibility of this job and those who perform it has been perceived over time, in the context of the social and economic changes in the legal environment. The transformation of the job, which in the pre-1989 communist period was performed mostly under an employment contract, into a profession of public trust in the strict sense, was underpinned by radical political, social and economic changes. This article presents how these changes turned the job of a legal advisor into a profession. The area of competencies of legal advisors gradually grew, making these professionals increasingly responsible for maintaining high standards of the rendered services and for setting ever higher ethical requirements. The changes in the methods of practising the profession required regular modifications of codes of professional ethics. This process provides ample evidence that professional conduct is a reflection of the social role which the professionals are expected to play.
More...
In Neil MacCormick’s social ontology, the most important concept is ‘institution’. It is characterised by the notion of the institution’s normative core, which distinguishes the given institution from other institutions of social life. The normative core of an institution consists of a collection of values realised by it and a set of social practices. An analysis of professional ethics according to Neil MacCormick’s social ontology allows us to distinguish the normative core of this institution, which may be cognitively promising for several reasons. First of all, the institutional perspective may be helpful in solving the problems with justifying a lawyer’s power, which is based on formalized ethical codes. Secondly, establishing a central set of professional values and practices will make it easier for participants of the given practice to choose the right course of action. Thirdly, identifying the normative core of legal professions will allow us to determine the extent of interference in the self-government of legal professions.
More...
In this article, the problems of institutional aspects of lawyers’ legal ethics are discussed. On the theoretical plane, the concept of lawyers’ self-government institutions is reinterpreted in the perspective of ‘little ethics’ outlined by Paul Ricoeur’s in his work Oneself as Another. This approach is cognitively justified because, in the light of the assumptions adopted by the philosopher, the ethical aspiration of an entity can be fully realised only in ‘just institutions’. In the first place, the text discusses the fundamental importance of the institution, taking into consideration the achievements of legal meta-ethics. The point of reference for the analyses undertaken by the author is the role played by the concept in question in the ethical and professional codifications of the self-governments of attorneys and legal advisors in Poland. In the key part of the discussion, Ricoeur’s concept of ethics is adopted as the basis for systematizing and reinterpreting the issues relating to institutions of self-government of the legal professions of public trust. Ultimately, the theory of professional ethics, referring to the philosopher’s work, enables characterising in a comprehensive way the ethical aspirations of a lawyer at the internal, interpersonal and institutional levels.
More...
The main aim of the paper is to present a catalogue of relevant categories of personal traits that constitute the so-called ‘Lawyer Personality’. Personal traits influence the choice and the individual way in which a lawyer performs professional roles. The article indicates the typical lawyer personality traits, such as the need for competition and dominance, pragmatism, pessimism, materialism, cynicism, Machiavellianism, a tendency to become aggressive under stress, an ambition-fuelled focus on ‘winning the case’ combined with low interpersonal sensitivity, and an emphasis on the economic aspects of cases. The author calls for strengthening self-reflection and self-awareness among law students and lawyers with regard to their personal traits, which form the individual lawyer personality, in order for each lawyer to find an effective and satisfactory way of practicing law.
More...
G.A. Cohen has produced one of the most sharply focused examinations of John Rawls’s political philosophy. Cohen has pointed out that Rawlsian constructivism made the concept of justice depend on factual considerations, like those pertaining to the functioning of free market or those linked to features of human psychology. The same method is also the cause of merging justice with other values or social ideals, like efficiency or stability. One reason for these confusions is the preferred construction procedure, the idea of selecting the principle of justice in the original position. This idea sets unjustified constraints to the concept of justice. Cohen states that this procedure cannot offer fundamental normative principles about what justice requires but only rules of regulation for a liberal society. At the same time, Cohen anticipates the possibility of a factless constructivism. In this study I analyze this possibility and come to a conclusion which is different from what Cohen predicts that this version of constructivism will yield. A revised original position in line with the idea of removing facts from the normative theory of justice will not provide the convergence towards egalitarianism assumed by Cohen. I will argue that the revision a factless constructivism might propose can be justified if it better secures the impartiality of the debate. The principles chosen in the original position and each distribution resulted afterwards should not be affected by arbitrary factors from a moral point of view, such as aspects reflecting a kind of natural lottery. Principles of justice have to be more than a way to secure equal initial distributive shares. They should function as instruments that can mitigate arbitrary influences exerted upon future distributions as well.
More...
N. Hartmannconsiders the values as a second reality, but not secondary. He distinguishes betweenthree species, namely: values, non-values and anti-values. The kingdom of the values sits,after N. Hartmann, on three alignments: the lower level of the goods and of the vitaland material values; relatively-intermediate level that circumscribe the different typesof spiritual learning of the real; the upper or culminating level in the metamorphosis ofvalues. They define the realities and the human beings. It does not act on the physicochemicallevel or at the level of speechless beings. The structural novelty of theterritory of morality does not bind to the psychosocial conditioning, but by the presenceand action of values. The moral values appear going back to the facts. The acts and thefacts are not necessarily what they should be. They are possible, not inherent. Whatmust be done cannot be directed solely on the basis of moral values without the economicand political-legal values. A first particularity of the moral values is the endeavour toovercome the specific context of unmediated conditioning. The law of polarization ischaracteristic to the world of values, but in the case of moral values their motivation ismore complex, the dialecticity can be considered a second particularity of moral values.A third feature of moral values, in the N. Hartmann’s approach, is that they unify anddifferentiate simultaneously human persons. Moral values are not situational, norintentional, but are values of the subject intent. This is the fourth particularity of moralvalues. The valuable foundation of the subject is possible through life, consciousness,will, suffering, anticipation, freedom and the efficacy of action. This, strengthened andfortified by moral values can give meaning to life.
More...
The moral experience from the perspective of its perception and comprehension by man as moral person, means the possibility of choosing understanding, conduct, valuing, human acts. The moral character of the human being comes both from the spontaneity of moral consciousness and legitimizing unconditional responsibility to each other that awakens the human being from the inertness life, constituting and amplifying his freedom.
More...
This year Croatian Ethnological Society celebrates its 50th anniversary. The annual conference titled “Traditions and tendencies in Croatian ethnology: ethnology as an engaged and ethical science” (June 4-5, 2009) hosted the discussion we are publishing. The introductory article questions many ethical issues in different ethnological activities: concerning science and research, museums, conservation, archives, recording, representation, writing. What is specific about ethics in ethnology and do we need an ethnological ethical code were some of the issues opened at the discussion. Ethnologists Ljubica Gligorević, Sanja Potkonjak, Žarko Španiček, Luka Šešo, Jelka Vince Pallua and Željka Jelavić comment on the introductory text by Tvrtko Zebec.
More...
The question of moral issues in biomedical science is discussed by the author from the point of establishment of moral principles as prerequisites of moral action in medical practice. The author defines biomedical principles as the basic norms in a system of norms determined for moral contemplation, with the fundamental task of indicating morally relevant features of specific circumstances. Therefore, the system of biomedical principles is not, and cannot be, solely a system of personal beliefs and optional norms. The distribution of biomedical principles, the nature of these principles and the need for their specification is the central topic of this article.
More...
Bioethics is a completely new discipline surpassing the characteristics of interdisciplinary sciences known to us. It is superinterdisciplinary; it deprofessionalizes medicine; it is also a social movement lt shall, as a new form of solidarity with all forms of life (which is an old Confucian idea) have to lead us into the next millenium.
More...
The relation between the so-called old and new medical ethics has been analysed in this article through the concrete medical ethical topic of euthanasia. The recent data about the releasing sentence for dr. Kevorkain in 1996, who was accused of helping his patients in committing suicide, and the first active euthanasia that was carried out in 1995 in Australia, are proof enough for the conclusion that a new medical ethics is making its way into modern medicine, although it is not neglecting the resistance of Hippocraticor "old" ethics regarding some old ethical topics in medicine, one of which is euthanasia.
More...
The legal measures for abortion regulation are directed at: abortion prevention, freedom and restriction to some indications. The law, deontology and conscience make the three-fold barrier put lip against intentional abortion. However, when the barrier prescribed by the law declines, the personal attitude against the spread of abortion is given the greatest value. Some consider that individual life starts with conception, but they don't admit that it is a human being or a person. Others admit that the foetus at conception is a human being, but not a person, while some others give it a complete personality already at conception. Due to the circumstances in which conception has occurred or due to established anomalies, the foetus can be understood as something threatening, worthless and even hateful. The closest persons to the foetus consider that they have the exclusive right to define its value, i.e. the father and the mother who have conceived it; especially the mother because she bears it.
More...