Background: The midwifery profession in Sweden has a history since the early 1700s when government training for midwives began. Midwifery is historically well described, but the idea of caring within midwifery is not described. Aim: The aim was to describe the patterns of ideas of caring as they appeared in midwifery during the first half of the 20th century. Research design: This study has a hermeneutic approach and the method is history of ideas. Sources of material are taken from the (...) journal Jordemodern (Midwifery), textbooks for midwives, and midwifery regulations. The study has a caring science perspective according to Eriksson. Ethical considerations: This study is conducted in accordance with the ethical guidelines for good scientific practice issued by The Finnish Advisory Board on Research Integrity. The special demands on approach to the analyzed text in history of ideas have been met. Findings: Three themes were identified: Serving as a way of life, Acting in a redemptive spirit, and Having independence with heavy responsibility. The various themes are not refined, but current ideas are woven into the weave that were characteristic of midwifery during the first half of the 20th century. Conclusion: History of ideas is a fruitful method for understanding and re-finding valuable cultural goods. We can once more stress the manner of being within the midwife’s profession where inner values, ethos, shape the manner of conduct in the care of women in childbirth. (shrink)

Background: Ethics in nursing care are traditionally discussed in terms of moral norms or principles. When taking an ontological approach to ethics, ethics is about ethos. Ethos involves both an internal and an external side of ethics. Considering ethics and health from an ontological perspective can provide a different understanding of ethics and health in caring and nursing. Aim and research question: The aim of this study is to deepen the ontological understanding of ethics and health in caring (...) and nursing. The research question is as follows: What is the ontology of health and ethics in caring and nursing? Research design: The study follows a hermeneutical design inspired by Gadamer. Participants and research context: essays about ethics and health were gathered from PhD students in nursing and caring sciences. Ethical considerations: The research follows Responsible conduct of research guidelines provided by the Finnish Advisory Board on Research Integrity. Findings: An ethos with the values of freedom and responsibility seem to ontologically be important for ethics and health. These values allow a movement between the internal and the external sides of ethics that is important for health. Discussion: The ethos of freedom and responsibility that is essential for ethics and health can provide the current ethical debate a new starting point that previous research asks for. Conclusion: Ontologically, an ethos of freedom and responsibility is essential for ethics and health in nursing and caring. (shrink)

In The Ethos of a Late-Modern Citizen, Stephen K. White contends that Western democracies face novel challenges demanding our reexamination of the role of citizens. White argues that the intense focus in the past three decades on finding general principles of justice for diversity-rich societies needs to be complemented by an exploration of what sort of ethos would be needed to adequately sustain any such principles. Accessible, pithy, and erudite, The Ethos of a Late-Modern Citizen will appeal (...) to a wide audience. (shrink)

The Ethos of Medicine in Postmodern America is an analysis of medical care, medical education and medical professionalism with reference to the cultural touchstones of the postmodern era: consumerism, computerization, destruction of meta-narratives, and “stakeholder late capitalism.” The prism of postmodern thought provides a powerful heuristic to grasp the fundamental changes that have occurred and substantively changed the ethos of healthcare delivery, the patient-physician relationship, the physician-corporate entanglement, and the addition of more stakeholders in healthcare delivery.

Machine generated contents note: 1. Introduction; 2. Peace; 3. Rule of law; 4. Human rights; 5. Democracy; 6. Liberty; 7. The institutional ethos of the EU; 8. Towards the EU as a just institution; 9. Concluding proposals.

Keine ausführliche Beschreibung für "Ethos und Evangelium" verfügbar.

The article is concerned with the peculiarities of the ethos characteristic for the scholars, conceived as an identifiable professional category. Scholars form groups and circles consolidated by their efforts to create and establish scientific knowledge.

This article analyzes efforts in Nicaragua to create ethical organizations and an ethical economy. Three societal ethea found in contemporary Nicaragua are examined: the ethos of revolution, the ethos of corruption, and the ethos of human development. The emerging ethos of human development provides the most hope for the nation's social and economic evolution. The practices of three successful economic development organizations explicitly aligned with the ethos of human development are described and evaluated: (1) a (...) microfinance foundation (FDL), (2) a federation of cooperatives (FENACOOP), and (3) a local branch of an international NGO (IO-Nicaragua). The article concludes with additional reflections on the meaning of ethical organizations and an ethical economy in the context of contemporary Nicaragua. (shrink)

This article focuses on Max Weber’s understanding of “ethos” in “The Protestant Ethic and the Spirit of Capitalism” and the benefits afforded by this concept. The reference is not accidental as it is in this work that Weber could consistently explicate his ethical argument. The idea of ethos becomes clearer in comparison with the concept of habitus, which is actively used today in social science. It is shown that the distinction between ethos and habitus may be more (...) productive than the conflation common in modern research. The category “ethos” is compared with the value-rational action from the later typology of action in Weber’s “Economy and Society”, while habitus is associated with traditional action from the same typology. The concept of ethos is further clarified by the example of Weber’s opposition of traditionalism and ethical modern Western capitalism. By focusing on ethical issues and using character as a theoretical tool, Weber not only puts forward a convincing interpretation but lays the foundations for a specific line of analysis in social and economic science. The category of ethos in conjunction with the value-rational type of action acquires special significance due to the potential for novelty and change that is embedded in it. (shrink)

A modo de hipótesis de partida, este texto cuenta como supuesto con que en el pensamiento político de Suárez, de Gracián y de Saavedra Fajardo encontramos pistas suficientes para sostener que pueden entenderse como exponentes de un ethos barroco con perfil de ethos de resistencia. Si ello es así, podemos decir que en el barroco hispano encontramos, salvando las distancias, algunos elementos, especialmente sobre la razón de Estado, que permiten ver en él lo que se presentó por el (...) filósofo Bolívar Echeverría, desde América, como ethos barroco. Y a la vez, cabrá proponer que dicho ethos barroco con esa doble apoyatura a uno y otro lado del Atlántico da pie para una relectura del mismo que permita esbozar en la actualidad aportaciones relevantes para una salida de la crisis de la modernidad que necesita otro paradigma. (shrink)

Auch als originar politischer Denker ist Karl Jaspers reich an Einsichten: Ausgehend vom Ethos der Freiheit jedes Einzelnen richtet er seinen Blick auf die konkrete politische Gestaltung einer Freiheitsordnung. Dabei steht fur ihn im Hinblick auf die noch junge Bundesrepublik die Selbsterziehung in Freiheit im Zentrum seiner oft mahnenden Worte. Ganz im sokratischen Sinne fordert er intellektuelle Redlichkeit und politische Wahrhaftigkeit ein, um den beiden grossen Gegenwartsherausforderungen gewachsen zu sein: einer atomwaffenbestuckten Welt, die sich jederzeit selbst ausloschen kann, und (...) dem modernen Totalitarismus, der in seiner Verherrlichung des Antipolitischen allen politischen Ordnungsbestrebungen die Vernichtung androht. Jeder Frieden, der mehr ist als die Friedhofsruhe eines Waffenstillstands, grundet fur Jaspers in der politischen Freiheit handelnder Burgerinnen und Burger, die gemeinsam Sorge fur die Integritat ihres politischen Gemeinwesens tragen. Mit Beitragen von Karl-Heinz Breier, Alexander Gantschow, Anton Hugli, Annabelle Petschow, Kurt Salamun, Reinhard Schulz, Bernhard Sutor, Bernd Weidmann. (shrink)

Summary In this paper I inquire by way of a phenomenological description whether the experience of an encounter with one's own mortality could not so transform a person's ethos that the virtues of justice, compassion and neighborly love could ensue. I will concentrate on such an encounter in and through the mood of dread. This paper, in opposition to Heidegger, is only concerned with it's effect regarding our ethical comportment. I claim that the mood of dread not only destroys (...) the mood of indifference, but also sends him on a pathway of self‐transforming moods. As to the “understanding” accompanying moods in the field of ethical comportment I try to show that it has the character of a direct non‐ratiocinative insight.RésuméJe voudrais dans cet article examiner, à l'aide d'une description phénoménologique, si l'expérience que constitue la rencontre avec la perspective de sa propre mort ne peut pas transformer l'éthique d'un homme de telle manière que les vertus de justice, de pitié et de reconnaissance de la dignité humaine puissent s'y développer. Je me limite ici à une telle rencontre avec un sentiment d'horreur. Cet article n'aborde — contrairement à la manière dont Heidegger conçoit l'angoisse — que l'effet sur le comportement éthique. Je suis d'avis que le sentiment d'horreur non seulement détruit celui d'indifférence, mais dispose l'homme à vouloir se changer lui‐me̊me. Quant à la »compréhension« des sentiments accompagnant le comportement éthique, je montre qu'elle a le caractère d'une intuition immédiate et non rationnelle.ZusammenfassungIn diesem Aufsatz möchte ich auf dem Wege einer phänomenologischen Beschreibung untersuchen, ob die Erfahrung einer Begegnung mit der eigenen Sterblichkeit das Ethos eines Menschen nicht so verwandeln kann, dass sich die Tugenden von Gerechtigkeit, Mitleid und mitmenschlicher Anerkennung entwickeln können. Ich beschränke mich dabei auf eine solche Begegnung in der und durch die Gestimmtheit des Entsetzens. Dieser Aufsatz erörtert — im Gegensatz zu Heideggers Auffassung der Angst — nur die Wirkung auf unser ethisches Verhalten. Ich bin der Auffassung, dass die Gestimmtheit des Entsetzens nicht nur die Stimmung der Gleichgültigkeit zerstört, sondern den Menschen auch auf einen Weg der selbstverändernden Gestimmtheiten sendet. Was das »Verstehen« begleitender Stimmungen im Bereich des ethischen Verhaltens betrifft, so versuche ich zu zeigen, dass dies den Charakter eines unmittelbaren, nicht‐rationalen Einsehens hat. (shrink)

A problemática da intersubjetividadedesempenha um papel central nos atuaisdebates filosóficos em fenomenologia. O fenômenoda religião tem recentemente tambémvolttado a chamar a atenção com vigor. Aofalar nesta comunicação sobre o que os gregosdenominaram de ethos, refiro-me ao ãmbito deproblemas da intersubjetividade, sobretudo àrelação das diferentes culturas. que se diferenciamfundamentalmente por seu ethos. A problemáticada interculturalidade constitui, semdúvida, atualmente, uma das mais crescentespreocupações da humanidade de especialsignificação. O ethos está em todas as culturastradicionais estreitamente entrelaçado à experiênciado divino. Correspondentemente, (...) aminha própria origem será ressaltada nasreflexões seguintes, enfocando a nossa tradiçãoocidental de dois mil anos. (shrink)

we are called together in indianapolis, under the shadow of the poet Mari Evans, to reflect on the influence and constraints of place, and the transformative and liberatory power of imagination. In her essay, "Ethos and Creativity," Evans looks back on a lifetime spent in Indianapolis. She shares her experiences of uplifting and revelatory art performances, alongside a multitude of spirit-numbing indignities as a result of anti-black racism. The metaphor she chooses to elicit the experience of this racism is (...) that of steel thread encased in luxurious fabric. No matter the beauty and exhilaration of the city, its character has been shaped and framed by an inflexible cord that tethers it to a legacy of white supremacy... (shrink)

Critical educational research offers the researcher a position and an ethos of comfort. Even the declared recognition of the relativity of principles, norms or criteria so characteristic of much critical research does not prevent it from looking immediately for a way out of this uncomfortable situation i.e. to keep to the idea that comfort is needed and desirable. However, we suggest that this uncomfortable condition is constitutive for critical educational research and may be even for education as such. Therefore (...) the article can be considered as a genealogical analysis of this comfortable critical research, in which we show how the birth of the milieu of the modern school goes together with the instauration of two forms of a comfortable research ‘ethos’: a research ethos rooted in a pastoral milieu and a research ethos rooted in a bureaucratic milieu. In the last section of the article we indicate that another ‘experimental’ ethos of research is possible, including the acceptance of discomfort. This is the ethos of a critical researcher as an inhabitant of a coming research community and as being exposed to the present. (shrink)

(1996). The ethos of individualism in cross‐cultural perspective: Exploring the European values data. The European Legacy: Vol. 1, Fourth International Conference of the International Society for the study of European Ideas, pp. 645-651.

Rhetorical ethos and dramatic theory -- Syntax, style, and ethos -- The worth of words -- Memory and ethos -- Shaw, ethos, and rhetorical wit -- Athol Fugard's dramatic rhetoric -- Rhetoric and silence in Holocaust drama.

Sophocles' Antigone, written around 441-440 B.C. is the most studied and interpreted tragedy in the history of classical theater. There are diverse interpretive angles and analysis that at 2500 BCE challenge exegetes and scholars from the various fields of human knowledge. The way the play is, interpretatively, received varies according to the interests of the time in which it is studied and staged. The objective of this work, by means of a hermeneutic-dialectic analysis of literature review, is to present possible (...) impacts that the non-compliance with the civil law that prevented the young princess Antigone from giving a dignified burial to her brother, Polynices, has on the formation of an educational and emancipating ethos of citizens who seek, in their praxis, full social justice in the face of laws woven by the excluding logic of a state power that aims only to perpetuate itself in power. The main characters are analyzed and contextualized in the light of the understanding of a formative ethos that prioritizes the logic of justice over the cold logic of legal law. We conclude that Creon's interdict is still alive in our times, and education is one of the main instruments to transform the status quo that unjustly victimizes many people in the name of a state reason divorced from ethical and moral principles. (shrink)

Der vorliegende Band leistet eine philosophische Untersuchung des Begriffs Ethos bei Homer. Traditionell schenken die Homer-Interpreten der konkreten Bedeutung des Begriffs allein in Bezug auf die Tiere Aufmerksamkeit und sprechen nicht uber den Zusammenhang des Wortes mit den menschlichen Figuren im Text. Auch wird deren psychologische Dimension in der Regel nicht beachtet. Die Analyse ist ein Beitrag zu einer anderen Art von Interpretation des Begriffs Ethos, in der wichtige Perspektivierungen, wie sie z. B. in der Philosophie, der Handlungspsychologie (...) oder der Gleichnistheorie unternommen werden, Berucksichtigung finden. Eine vollstandige Erfassung des Begriffs wird nicht angestrebt, vielmehr wird versucht, eine neue Lesart des Begriffs ethos im Zusammenhang mit den menschlichen Figuren bei Homer zu eroffnen. (shrink)

El presente trabajo desarrolla varios aspectos epistemológicos de la Teoría de la Elección Racional. Se da una perspectiva histórica de la tradición científica occidental en la cual se inscribe la misma, ligándose profundamente a la epistemología idealista y racionalista. Se incluye también un repaso a la revisión crítica de la "racionalidad limitada" opuesta a la TER y de algunos elementos de estudios en psicología aplicados a la economía que contradicen los supuestos de la racionalidad sustantiva. Por último, se hace un (...) repaso de la pretensión de la TER de separarse de cualquier ética, dada su presunción de cientificidad, convirtiéndose, ella misma, en un poderoso ethos en el ámbito de la economía y, por consiguiente, en el político. (shrink)

The norms and values of Post-Normal Science (PNS) are instrumental in guiding science advice practices. In this article, we report work in progress to systematically investigate the norms and values of PNS through a structured review. An archive of 397 documents was collected, including documents that contribute to the endeavour of ameliorating science advice practices from a PNS perspective. Action and structure-oriented viewpoints are used as complementing perspectives in the analysis of the ethos of PNS. From the action-perspective we (...) study how prototypes of norms and values are reflected upon in negotiations of normative issues relating to science advice. From the structural perspective we study how interrelated prototypes of norms and values are presupposed in prescriptions, proscriptions, and goals for science advice practices. Through this analysis we identify a plurality of interrelated prototypes of norms and values. Finally, we propose an acronym that integrates the analysed plurality of norms and values. As a mnemonic and communicative devise we call this ethos TRUST (Transparency, Robustness, Uncertainty management, Sustainability, and Transdisciplinarity) and propose TRUST as a nexus for future reflective negotiations of ambivalences in post-normal practices of science advice. (shrink)

This research examines the ethical dimensions of ethical thought aimed at reflecting fundamentals or leading principles of the production and reproduction of knowledge in science and tertiary education. To achieve research goals, the author of this article evaluates the key assumption that statements in the ethics of science and education are transcendental but do not require a reference to a transcendental or metaphysical subject. The author adheres to the stances by Wittgenstein and Moore and defines ethics in terms of the (...) general inquiry into what is good. The ways of forming ethical statements are compared with the main provisions of Merton’s theory of scientific ethos and its effects on the understanding patterns of the production and reproduction of knowledge. A comparison of general types of ethical inquiry and the theory of scientific ethos helps to present the theory of scientific ethos in terms of middle-range ethical theory. The comparison of transcendental statements in ethics and the points of the theory of scientific ethos is related to the issues of the philosophy of education. The relation is due to the exploring the forms and bases of reproduction of scientific society through tertiary education. The production of knowledge in science generates forms of judgments while education reproduces their ethically acceptable patterns of obtaining and applying. As a result, ethical transcendentalism without reference to a transcendental subject inevitably emphasizes the dialogical design of teaching. This design includes diversification of norms and values in science. Diversity as such ensures collective methods of decision-making and opposes any authoritarianism in education. (shrink)

Abstract:The discussion of the global economy and worldwide expansion of the capitalist and market economic system barely deals with the topic of public goods, although they are of paramount importance precisely in this international setting. Fortunately, the theory of public economics systematically developed the central concept of the public good with its far-reaching implications so that this knowledge can be applied also to global issues. In order to treat these often vaguely discussed issues, a typology of international relations is proposed. (...) These and other considerations prepare the way to ask the question about the implied ethos. Because a common and sustainable ethos for public goods in the global economy is of great relevance and high urgency, both religious and non-religious ethical traditions are called for making their necessary contributions to this foundation. (shrink)

Historically, universities not only played an educational and research role, but also created culture. It was also expressed by the academic ethos. At the same time, along with the advancement of the globalisation of economic processes, there is a tendency to apply the market approach in their case, which results in the economisation and financialisation of science. The clash of these two worlds, i.e. the academic ethos embedded in academic values ​​and the economic approach to the functions of (...) universities, is manifested, for example, in their McDonaldisation. As a consequence, universities focus on those aspects of their activities that are economically effective, including, for example, providing specialised educational services for student – clients. This process may result in universities losing their character, and thus becoming centres of creative inspiration and scientific discourse between scientists. Therefore, the aim of this study is to try to answer the following research questions: first, what are the consequences for universities of their economisation and financialisation, and, second, how their McDonaldisation affects the academic ethos. The study uses the dogmatic, legal and comparative methods. (shrink)

This collection of articles from both distinguished and emerging authors working at the intersections of philosophy, literary theory, media, and technology does not intend to fix new moral rules. Instead, the volume explores the ethos of digital environments, asking how we can orient ourselves in them and inviting us to renewed moral reflection in the face of dilemmas they entail.

This essay reconsiders More's letter to Brixius. It uncovers early modern understandings of self-fashioning/ethos and epistolary conventions of the period, and with these contexts, it rereads More's self-presentation or ethos-development in the letter. The essay argues that More's ethos in the letter highlights an authentic facet of himself and, thereby, gives us a glimpse of the historical More who, in the Brixius moment, is angry, but not excessively or habitually, as has sometimes been claimed.

A ética cristã possui em Hegel e Nietzsche um terreno comum: representado pelo embate a moral, que é o estranhamento provocado pela positividade da lei. Assim, pelo movimento de reconciliação, representado pela abertura do destino como pela unidade do amor, ambos autores contribuem para a instauração de um ethos cristão. Por essa razão, a dialética hegeliana supera o fechamento e dogmatismo, para assumir a abertura e o porvir, portanto uma filosofia de plenitude.

In jeder Lebensform spielt der Mensch. Sobald er diese Lebensform thematisiert, verschwindet sie aber. Die ursprüngliche wird durch eine neue Lebensform ersetzt, die somit nicht mehr unmittelbar ist. In Platons Nomoi ist diese Thematisierung die Aufgabe des Gesetzgebers. Er kennt die erste Lebensform (êthos) und ist deswegen in der Lage sie – durch den Logos (lógos) – zu verändern. Er errichtet die Gesetze in Anwesenheit des abwesenden Ethos. Im vorliegenden Beitrag soll gezeigt werden, inwiefern dies in Platons Nomoi geschieht (...) und warum das Ethos als der zentrale Begriff dieses platonischen Werkes zu betrachten ist. (shrink)

Toute éthique, Heidegger l'a montré, est enfermée dans un paradoxe : alors qu'elle a pour objet de fonder a priori des règles universelles et nécessaires pour orienter notre comportement, l'éthique bute inéluctablement sur la particularité et la contingence des circonstances singulières. Surtout, une éthique qui dicte ainsi des principes risque fort de décharger l'être humain de sa responsabilité essentielle en le dispensant de la tâche de la pensée. Comment, alors, concevoir en conséquence notre rapport au monde? Comment repenser notre "séjour" (...) sur terre pour en faire une véritable préparation au bien-vivre, un soutien au mouvement même du désir, de l'action et de la décision? Comment ajuster notre besoin de règles universelles à l'irréductible singularité phénoménale des événements? La confrontation des philosophies de Schelling et de Heidegger permet de penser autrement l'ethos, radicalement opposé à toute tentative normative qui fixerait a priori les lois universelles censées régir la maxime de nos actions. Tel est le sens du présent essai, dont l'enjeu principal est de fonder l'ethos de l'im-possible, celui qui admet l'événement et le surgissement imprévisible du possible et y répond."--Page 4 of cover. (shrink)

U članku se kritički promišlja predaja katoličkog ethosa iz vlastitih pretpostavki. Tematizirajući katolički ethos iz mišljenja bitka suvremenog čovjeka na temelju umjetnosti u modernom i postmodernom dobu pokušava se razumjeti katolički ethos u horizontu ljudske egzistencije post-modernog doba. Time nam je otvoren prostor za njegovo razumijevanje iz postojanja umjetnosti u post-modernom dobu. Problematizirajući katolički ethos i umjetnost u post-modernom dobu iz njihovog ontološkog statusa unutar položaja u bitku suvremenog čovjeka bilo je potrebno distingvirati i naznačiti razliku i (...) korespondenciju ova dva pojma kao jednih od temeljnih oblika ljudskog duha. Čovjek kao onto-antropološko biće logosa postoji jedino kao povijesno onto-antropološko biće koje ima potrebu za svetim koje određuje njegov izvorni odnos prema postojanju. Sveto kao sveto, naime, povezano je s egzistencijalnom biti čovjeka. Umjetnost se na temelju svetoga pruža kao otvoreno medijacijsko polje prema katoličkom ethosu, otvarajući mu istinu epohe, posredujući egzistencijalnu istinu s epohalnom istinom. Time umjetnost kao forma suvremenog čovjekovog duha, uz znanost, tehnologiju, filozofiju i religiju, otkriva i oblikuje jednu novu stvarnost, koja u svojim najvišem potencijalima korespondira s najdubljim pitanjima čovjekove povijesne egzistencije kao njegove istine.The article critically reflects upon the tradition of Catholic ethos from its own assumptions. Considering the Catholic ethos from the thought of Being of modern man based on art in modern and postmodern age, we are trying to understand the Catholic ethos in the horizon of human existence in the postmodern age. Through this we have open space for understanding it from the existence of art in the postmodern age. In raising the issue of the Catholic ethos and art in postmodern age from their ontological status inside modern man’s position in Being, it was necessary to distinguish and note difference and correspondence of these two notions as one of the ground forms of human spirit. Human as an onto-anthropological creature of logos exists only as a historical onto-anthropological creature which has the need for the sacred which determines his original relation towards existence. The sacred as sacred is connected to the human existential essence. Art grounded on sacred is extended as an open mediation field towards the Catholic ethos, revealing the truth of epoch, mediating the existential truth with the epochal truth. By this art as a form of modern human spirit, with science, technology, philosophy and religion, reveals and shapes a new reality which in its highest potentials corresponds with the deepest questions of human historical existence as his truth. (shrink)

This paper addresses the 2008 Russian-Georgian conflict in the context of the post-Soviet spatial order, approached in terms of Carl Schmitt’s theory of nomos and Giorgio Agamben’s theory of the state of exception. The ‘five-day war’ was the first instance of the violation by Russia of the integrity of the post-Soviet spatial order established in the Belovezha treaties of December 1991. While from the beginning of the postcommunist period Russia functioned as the restraining force in the post- Soviet realm, the (...) 2008 war has made further recourse to this function impossible, plunging the post-Soviet space into the condition of anomie, or the state of exception. This paper interprets this disruptive policy in the post-Soviet space as the continuation of the domestic political process of the ‘management of anomie,’ which has characterized the entire postcommunist period. In the conclusion, we address the implications of the transformation of the international order into the ethos of anomie for rethinking the ethical dimension of global politics.Keywords: Russia; Georgia; postcommunism; anomie; Giorgio Agamben; Walter Benjamin; Carl Schmitt. (shrink)

Addressing a gap in political thought, this book examines the interplay between ethos and practical reason in everyday life. It suggests that the burgeoning literature on the ‘ethotic’ dimension of democracy leaves untreated the issue of practical reason and how it infuses political judgment and action.

The article discusses work ethos in American ceremonial discourse addressed to the young entering adult life. Its aim is to investigate whether the Protestant work ethic still pervades the American thinking about work. Through a qualitative analysis of the corpus of 100 randomly selected commencement addresses delivered during 2016 and 2017 graduation ceremonies in American universities, it is shown how work-related topics are employed by the speakers celebrating the graduates’ academic achievements and providing them with advice for the future. (...) The Discourse-Historical Approach, committed to Critical Discourse Analysis, has been chosen as a methodological approach, integrating the interpretation of discourses and texts with sociological and historical research, studies on narration, stylistics, rhetoric and argumentation theory. As the discourse to be analyzed is culture-specific, I have decided to combine the Discourse-Historical Approach with Cultural Studies. (shrink)

A response to G.A. Cohen's argument that a prevailing "ethos" of justice would prevent a Rawlsian just society from having any income inequalities. I suggest that Cohen's argument fails because a Rawlsian ethos would involve correlates of both of Rawls' principles of justice.

This book offers a unique and comprehensive outline of the ethos, the bioethics and the sexual ethics of the renowned anatomist and founder of modern geology, Niels Stensen. It tells the story of a student who is forced to defend himself against his professor who tries to plagiarize his first discovery, the “Ductus Stenonis”: the first performance test for the young researcher. The focal points are questions of bioethics, especially with regard to human reproduction, sexual ethics, the beginning of (...) life and the ensoulment of the embryo, together with frontiers of pastoral care. The book delineates Stensen’s ethos as well as its medico-ethical and theological implications and reception by researchers and physicians from the 17th century until today, and asks about his lasting significance. Despite dating back more than 300 years, Stensen’s character and his work offer up surprisingly topical answers to current questions on the nature of professional ethics in medical science and practice. Furthermore, “Ethos, Bioethics, and Sexual Ethics in Work and Reception of the Anatomist Niels Stensen : Circulation of Love” is the first academic book on bioethics and sexual ethics with a foreword by the Prefect of the Congregation for the Doctrine of the Faith. A fascinating book for bioethicists, physicians, members of health professions, scientists, and theologians. (shrink)

In the Letter of Humanism, Heidegger reinterprets the Greek notion of ethos as designating the way in which human beings dwell in the world through a “unifying” language. Through various down strokes in the autobiographical and psychopathological literature on schizophrenia as well as in literary texts and literary criticism, this paper, experimental in its effort, argues that the language productions of schizophrenia and poetry, each in its own way, seem to fall outside this unification of a language in common. (...) Furthermore, it argues that this “falling outside” is related to radical experiences of “alienation” and “otherness,” which call for an alteration of conventional language. However, whereas poetry appears to open new linguistic possibilities, schizophrenia runs the risk of reducing language to the silence of incomprehensible “nonsense.” The paper ends with the suggestion that a poetic employment of language may hold a double potential with regard to the understanding and possible treatment of schizophrenia spectrum disorders. (shrink)

Calls for the “translation” of research from bench to bedside are increasingly demanding. What is translation, and why does it matter? We sketch the recent history of outcome-oriented translational research in the United States, with a particular focus on the Roadmap Initiative of the National Institutes of Health (Bethesda, MD). Our main example of contemporary translational research is stem cell research, which has superseded genomics as the translational object of choice. We explore the nature of and obstacles to translational research (...) and assess the ethical and biomedical challenges of embracing a translational ethos. (shrink)

The aim of this essay is to bring to light the role played by concern for the ēthos of citizens in the establishment and preservation of regimes by virtuous legislative activity, with special reference to democratic forms of government. To this goal, I will lay stress on the idea of “political friendship”, which Aristotle explores in his ethical works in relation to the power of virtuous legislative activity to shape the habits of citizens. An analysis of different types of democratic (...) regimes will show that they lack of authentic political friendship. I will also contend that, although democratic measures might occasionally ameliorate and preserve imperfect regimes, Aristotle continues to maintain a negative view of such politeiai. (shrink)

This article sets out to propose some characteristic features of the intellectual and ethical attitudes which, in the popular belief and scholarly communities alike, stand for ideals worthy of promoting as ones which could underpin a modern society where both believers and unbelievers can feel at home. The “ethos” is construed to be about the sort of behaviour logically stemming from a tolerant outlook on the one hand, and an intellectual commitment to a noble cause worthy of one’s efforts, (...) on the other. (shrink)

Der Fokus dieser theologischen Analyse der ethischen Argumentationen und Positionen der deutschen Ärzteschaft seit 1945 liegt auf den Grenzen des Lebens und den entsprechenden Richtlinien und Stellungnahmen der Bundesärztekammer (BÄK). Welche Positionen und Begründungsmuster haben sich gewandelt - welche nicht? Was waren aktuelle Auslöser - welche Tendenzen zeichnen sich für das ärztliche Ethos ab? Welche Parallelen und Differenzen zu anderen Institutionen ergeben sich? Im Zentrum stehen zwei methodische Herangehensweisen: Eine detaillierte Analyse der historischen...

The European ethos can be characterized in two different modes. On the one hand the European ethos has its origin in the radical formula of Socrates that acting unjustly is in every respect bad and that even suffering injustice is better than that. In this perspective the good life in a Socratic signification is the self-withdrawal of mere social acting in the sense of being socially successful. But because this origin of the European ethos is a “dynamite (...) for civil society” we have to refer to Aristotle and his concept of ethics. There, on the other hand, we have to notice the habits and customs as a balance of the radical Socratic beginning. Considering these two origins of ethics we can recognize that moral austerity and ethical moderation are both two traditions of the European ethos and politics without being an alternative. For only the unity of these origins can demonstrate the universal sense of the European humanism. (shrink)

This book probes the sources and nature of the 'discontents of modernity'. It proposes a new approach to the philosophic-critical discourse on modernity. The Enlightenment is widely understood to be the foundational moment of modernity. Yet despite its appeal to reason as the ultimate ground of its authority and legitimacy, the Enlightenment has had multiple historical manifestations and, therefore, can hardly be said to be a homogenous phenomenon. The present work seeks to identify a unitive element that allows us to (...) speak of the Enlightenment. To do so, it enjoins the concept of 'ethos' and its relation to the 'discontents of modernity'. This book proposes a new theoretical framework for the examination of the interrelationships between 'critical thought' and 'modernity', based on a fundamental distinction between criticism and negation. It will appeal to scholars and students of critical theory, the history of ideas, philosophy, the sociology of knowledge, and political science. (shrink)