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Dragi gospodine Heideggeru! Dugo sam razmišljao o onome što ste mi rekli za mojega posjeta Todtnaubergu i rado bih vam otvoreno pisao o tome.
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The discovery of vaccines and their introduction in medical practice led concomitantly to the eradication of certain diseases that devastated humanity throughout history and to the control of other diseases whose epidemic potential currently persists. In this article, the authors pursue the odyssey of this historic discovery and highlight the Romanian contribution through the two reference names: Victor Babe[ – the discoverer of the antibiosis process, and Ion Cantacuzino – the discoverer of the cholera vaccine, as well as the position of leader in vaccinology held until recently by our country by means of Ion Cantacuzino Institute. The current actualities of Romanian vaccinology are analyzed as regards to the progress and drawbacks generated by the disappearance of the autochthonous production of vaccines, as well as the increase in the population’s distrust regarding the value of vaccination, from the perspective of civic and professional ethics and from the perspective of the involvement of the medical system.
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The reform of Polish self-government in the 90's has led to the restoration of local democracy. However, the self-governmental institutions soon fell into crisis, having nearly lost the social trust required for the realisation of their mission. The principal cause behind this phenomenon was the atrophy of moral, political and legal responsibility of the local authorities towards the communities that have elected them. There is a twofold source of weaknesses and dangers for Polish self- government: the erroneous way of introducing changes in the system of government, and the forthcoming sociopolitical phenomena that hampered or even made it impossible to achieve some of the goals of the reform. We support the radical revision of legal regulation to remove these weaknesses. The basis for such a change will be the principle of subsidiarity as a governing rule for the entire system of public authority. This will ensure that the communities of inhabitants are seen as primary subjects of self- governmental power, and their power is rooted in citizens' rights to self-government. It is also necessary to ensure a truly pluralistic character of territorial power. Thus the citizens and their associations will have an influence on the election and functioning of the self-governmental bodies. The Author warns against the risk of emergence of a class of local and regional 'mandarins' in Polish public life – a class of practically ineradicable and systematically deficient leadership, likely to emerge should the mechanisms of democratic responsibility fail to be restored into the governmental bodies. The article ends with suggestions of particular legal changes aiming at the correct formation of Polish self-governmental institutions in both morally and socially rightful sense.
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The question of “happy life”, i.e. the question of how to live, is one of the most relevant topics in Greek literature and philosophy. The main point of Herodotus’ depiction of the encounter of Croesus with Solon and Cyrus, one of the best-known tales from antiquity, is the question of how to live. It is also an important motif in Plato’s Gorgias. Thus, it comes as no real surprise that it plays a significant role in Xenophon’s Cyropaedia too. However, the attention of scholars is usually focused only on the encounter of Cyrus with Croesus. The present article attempts to overcome the shortcomings of this approach by also examining other episodes in Cyropaedia which refer directly or indirectly to the question of “happy life”. In this way it will be shown that Xenophon understands by “happy life” vita activa and not vita contemplativa.
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Filozofska pitanja nisu nešto što se konstituiše nezavisno od »duhovne situacije vremena«. Naše doba obeležava golemi rast znanstveno-instrumentalnog delanja s jedne strane, što očito nije u funkciji dominium hominis na Zemlji, kao i odnosi dominacije, represije i spoticanja. U skladu s tim osnovno pitanje vidim u očuvanju bitno Ijudskog i njegovim mogućnostima otpora i kontrole procesa instrumentalno-strategijskog delanja. Retorički, to pitanje ima oblik: kako je moguće očuvanje Ijudskosti u uslovima tehnički razvijenog sveta i političke dominacije?
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The History of Ethics has often dissociated experience and rational normativity, which are the epistemological components of Ethics. Scheler has tried the synthesis of both through the phenomenological a prioris. But this experience is emotional and thus does not integrate enough in itself the person. This article analyses and develops the thesis of Wojtyla that there is a phenomenological experience which is simultaneously anthropological and ethical. For such an experience reveals the person in acting and her moral growth with the dynamism of the person.
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According to many commentators, on the one hand, Aristotle elaborates the concept of happiness as an action in coherence with all virtues in the first book of The Nicomachean Ethics, on the other hand, in the last book of The Nicomachean Ethics, he consubstantiates happiness with only one virtue, which is philosophical wisdom.In this article, I examine parts 7 and 8 of Book 10 of The Nicomachean Ethics,which are probably the most interesting and unexpected passages in the the book. These parts arethe most problematic areas whichbecame a subject matter of many books for the clarifications of the issues. Aristotle obviously claims that there is a relationship between the best intellectual virtue and God, giving him perfect happiness, which indicates that there is an intersection point among metaphysics, epistemology, ethic and philosophy of religion.In this context, the main aims of this article are, first, to describe the contemplative life which is causedby the highest intellectual virtue and to claim that this life is in harmony with the inclusivist theory.
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The theme «Heidegger and ethics» remains controversial among the researchers of Heidegger. Somehowit turns to talk about Heidegger and do not raise issues of ethics and, by contrast, the talks aboutethics often directly concern the figure of Heidegger. Our task is not to justify the possibility of «Heidegger‘s ethics». The question of ethics in Heidegger‘s philosophy should be shown as quite competentas well as the demonstration an ethical perspective in his thinking at different stages. However, thevery first difficulty that we face, setting themselves above the problem is that Heidegger quite rare andvery specific — for the most part even negative — spoke about ethics. The second problem — quiteobvious here — Heidegger did not leave us any systematic work devoted to ethics. In this article wetry to trace the path of Heidegger‘s thinking in order to understand where there is any possibility ofthe ethical dimension in Heidegger‘s philosophy which is seen by different researchers in the differentmanners. Heidegger proposes to consider ethics in its original source, distinguishing it from moralityas well as from «ethics» as a «philosophical discipline» closed to the social or political issues. Heideggerdistinguishes ἔθος and ἦθος, preferring to talk about «ethos» and not about «ethics». The main«hero» for Heidegger is Aristotle. Heidegger was not so much influenced by Aristotle as he helped tobring Aristotle to some entirely new and unexpected interpretation which is differ from the traditionalinterpretation. We must say that Heidegger from the outset challenged the established and entrenchedin the European metaphysics the primacy of practical over the theoretical. To rethink the «first» ofthe first philosophy — that’s what Heidegger attempts, referring to the Aristotelian texts. The leadingquestion in regard to the interpretation of Aristotle is the question about existential objectness, in whichand through which human existence and the existence of life being interpreted. Heidegger asks himselfwhat is a phenomenal base of the explication of Dasein and what categories occur here. We are followingthis question in the article, beginning with the project of the hermeneutic phenomenology and endingwith the existentiall-historical thinking as significant milestones of Heidegger’s path of thinking.
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In this article, I focus on the difference in moral judgment of macroeconomic interventions between the deterministic world of a thought experiment and the uncertain reality. The macroeconomic theory coined by Keynes is, in its most popular reading, deterministic and justifies interventionism. However, incorporating uncertainty into the analysis leads to the contrary result. Namely, if economic output is a random process, such as Gaussian white noise or a stochastic Markov chain, then intervening can bring either economic recovery or inflationary pressure and a next bubble. In the trolley‑problem philosophy, the one who pulls the lever instead of the trolley itself is believed to be guilty of the death of an innocent passer‑by standing on the side track. Similarly, if the Federal Reserve decided to intervene and failed (causing a bubble on the house market, instantiating), their monetary policy can be said to be a cause of the financial crisis. Therefore, governments should refrain from interventions.
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The introductory paper from the conference of the Slovak historical community, “History, historiography and ethics” is devoted to general questions of the relationship between ethics and science with regard to the specifics of historiography. The relationship between science and ethics can be perceived in two ways: on the gnoseological – methodological level and on the level of the subjective morality of the scientist as the researcher. On the gnoseological – methodological level, ethics connect directly with the essence of human knowledge and its limits. However, the really important thing is the position of the individual scientist. Ethical problems are connected with mistakes and the willingness to admit mistakes and work with different hypotheses. In science, however, results of research are often falsified, evidence or sources in the case of historiography are manipulated. Scientometria, the question of the accessibility of the results of scientific research, but also ideology and unwillingness to see the wider social and moral impacts of scientific research are further problems in the relationship between science and ethics.
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In the article there investigated the stoical fundamental paradigm of harmonization of the being. It is regarded as the moral harmony of totally well-balanced soul in a state of ataraxia. Regarded as stoic ideas were developed on a new basis of rationalist ethics in classical Western philosophy in the teachings of Spinoza and Kant. It is proved that the Intelligent life coincidences with the Nature gives the Serenity – Ataraxia, which present the supreme goal of harmonized life. Sources 7.
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The goal of this paper is to analyze students’ approach to the public relations profession, their attitude to ethics and professionalism in PR as well as their opinion about Polish PR industry and organizations. The study was conducted among the undergraduate and graduate students of Public Relations and Media Marketing specialty of Journalism and Communication Studies (Institute of Journalism, University of Warsaw). The research shows the students’ attitude to public relations and forms the ground for discussing Polish PR industry and education.
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The word vice contains something unsettling as well as provoking in itself. We use to mark by it the negative qualities of character, which spur its holder to the resignation of doing the good or not to fulfill that what is morally appropriate. They encourage him/her to enter the area of something dark, perhaps even destructive. On the other side they usually serve as signals for the holder of his/her failure or exaggerating – of losing his/her temper in something what is crucial for a morally good character. Vices do concern us personally. Currently they become stronger, indispensably and without restraint they wedge into the public sphere, which has been until recently almost completely bound by civilized customs and demanded certain legitimacy. This fact leads to the problem with seemingly answered question of what is the good and how it can be justified. What if the suspicions stated by La Rochefoucauld or Nietzsche, regarding the good as a self-unsufficient ideal, interlaced also with other than virtue motives is legitimate? This uncertainty urges us to cast doubt upon earnestness of the approach based on criminalizing the vices. French sociologist M. Maffesoli urges to find the way how to deal with vices adequately, i. e. to learn to manage them, to attribute them social effectiveness. In our article we follow this idea in order to rethink the concept of ethics or redefine its content on the background of present elastic boarder lines between the possible and the allowed.
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This paper considers the ranges, consequences and moral justification of the »ruthless critique of all that exists« that is »not being afraid of the results it arrives at«, nor is it afraid »of conflict with the powers that be«. These well-known Marx’s words from his letter to Ruge of September 1843 serve as a starting point for this discussion. This paper primarily aims to reach the basic intentions and the sense of active critique. Bearing in mind the deviations of concrete historical revolutions that were referring to critical emancipatory teachings, the discussion goes in the direction of ethical consideration, where the very concept of (active) critique is more clearly explained by gaining the designation of responsible critique as the true fulfilment of its internal movements. Finally, this paper points out the essential connection between the problems of traditional ethics and revolution and those of integrative bioethics, especially in terms of widening the horizons of moral concern.
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There are inhabited traces of the moral act. Beyond their theorization, one may see the value that can’t be spoiled by the conscious or the unconscious aspect of the changes promised. If the “desired change” is imitative, prepared or spontaneous, if it shown at some distance by reflection, or is involved in the very structure of desire, interference, or on the level of singularity and idealization, we assume that the moral act cannot pass without leaving traces. The value of the moral act would be at the same time its justification, as the good (itself vague, incomplete, diverse, or idealized and singularized) is visualized by its correlative by -what I recently named- the acceptable (more modest, less pretentious, but underlined by contrast with everything that is unacceptable). If the “desired change” lies both in debt and motivational structures of interference, and imperatives, the “excessive subjectivity” may remain in the debate, as the “reason of acceptability” itself. And in its turn, is this constantly reiterated cause or theme that indicates the traces of the moral act? Do these traces indicate the origin, non-identity, presence or design and meaning of the moral act in its aftermath, the success or failure of change?
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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.
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Within the present paper I identifytwo possible approaches on moral life. The first one is religious and it grants spirituallife – by means of inversion and compensating mechanisms – with a becoming thatopposes to the laws which govern nature or bodily life “towards” degradation anddeath. According to these “moral theories”, spiritual life follows an ascendiong path,one of accumulation, of growth and, in time, the human being gains “moral experience”,wisdom, and kindness. The other approach of spiritual life, a “scientific” one, does notsafeguard “the moral sense” from the laws operating on physical sensibility, seeing itjust as subjected to degradation and temporal alteration. The moral judgement of humanbeing cannot be safeguarded from the general weakening of judgement and also themoral sensibility cannot be absolved from the general alteration of man’s sensibility.We call a scientific perspective over moral life that perspective which keeps track of thefacts, positively – and not negatively (meaning by merely negating them by means ofconstructing another reality, which is opposed to facts) – relates to them, and as suchcan also be observed within environments that are not associated with science: magic,literature, and art.Throughout the present paper I use Dostoyevsky and Kierkegaard to illustratethese two “conceptions” on moral life. Soren Kierkegaard, by his theory of stages ofexistence, pertains to that religious conception which states that human life is or oughtto be continously accumulating, growing, and against the current of physical degradation.To Dostoyevsky, moral degradation is a fact just as obvious as physical degradation, asthe man reaches the highest moral perfection (and also the intelectual an physical ones)during his teenage years. “The Karamazov Brothers” can be seen as a theory of stages –opposing to that of Kierkegaard – in which the human being is a moral one inasmuch ashe/she tries to maintain his/her “youth”, as by taking into account the spiritualtendencies of degradation, he/she resists them, within a continuous fight and tension,tragically restating his/her youth and remaining faithful to the highest moral hypostasisof his/her’s, i. e. that which was acquired during teenage years.
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Presymptomatic testing for peri/ous, incurable diseases will certainly do a lot of good, but it will also give rise to problems ethical in nature. Today, it is the testing for SRCA 1, the genetic predisposition for breast cancer. The main reason for satisfaction is the discovery of a mutated gene before any signs of illness. Whether the illness will develop or not depends on the strength of the gene itself and other reasons. The BRCA 1 is a big gene with numerous variants, making false-positive as well as false-negative results possible, therefore, such testing has to be accompanied by genetic advising. Moreover, in all testing certain ethical principles have to be respected as for example, confidentiality, equality, autonomy and others.
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Concerned about societal problems, Christian moralists have come to elaborate a theory of society, a theory that supposed that society should be founded not on its own right, but on freedom, thus having in view the issue of religious freedom, property issues and the problem of slavery, issues that have preoccupied the minds of Christian thinkers. Concerned about freedom, which, according to their thinking, should form the foundation of society, Christian moralists first supported the principle of religious freedom or conscience for all people. Athenagoras states, referring to Christians, that "we only ask our own right, we ask not to be hated and persecuted because we are Christians" (Fouillee 2000, 198, note 29).
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A variety of information published in many media nowadays, especially those in new media, are not based on fact. Such information are often offensive, xenophobic, islamophobic and a serious threat to human dignity and peace. However, part of the public used to believe the media uncritically accept their content because it believes that the ''mighty'' media bring nothing but the truth. The other part of the public recognizes such content and raises the question of how to change that, or how to compel the media to work professionaly. It seems that the answer to this question is not only in the sphere of strict regulation and strict sanctions (laws), but in the system of self-regulation that will ensure journalistic professionalism and public right ''to know the truth''. However, precondition for that is a developed democratic society and within a formed political culture.
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