Nos sociétés recherchent des principes d'action, en particulier de législation, dont la justice ne soit pas fondée uniquement sur le fait qu'ils sont énoncés dans un code. Où chercher cette légitimité qui échappe à l'arbitraire du moment? L'histoire a décliné ses références: le consentement populaire, la tradition, le génie du peuple, la décision, l'idéal commun, la raison, la religion... L'expression droit naturel a souvent cristallisé cet enseignement du passé, mais la formule a-t-elle encore un sens aujourd'hui? En d'autres termes, faut-il (...) en relancer l'histoire? "Il s'agit donc de signifier une exigence peu commune, quelque chose comme une normativité pure. J'y verrais volontiers une entreprise pluriséculaire et, de ce point de vue, les contributions ici offertes au titre d'une histoire du concept vaudraient pour nous aussi bien comme la mise en scène d'un travail du concept.". Le comité éditorial, réuni aux Facultés universitaires Notre-Dame de la Paix, a sollicité, de part et d'autre de l'Atlantique, la contribution de quinze auteurs afin qu'ils exposent ici le sens et la portée que les grandes figures de la philosophie du droit, de l'Antiquité à la Modernité, attribuent au concept de droit naturel. Précédés d'un Grand angle qui les resitue sur la ligne du temps, ces différents Focus sont suivis de quatre Contre-jours qui les synthétisent dans une relecture chaque fois particulière. Après Platon, Aristote, Cicéron, Augustin, al Fârâbî, Maïmonide, Thomas d'Aquin, Grotius, Hobbes, Locke, Spinoza, Rousseau, Kant, Fichte, et Hegel, nous voici invités, juristes et philosophes, à affronter les mêmes questions qu'eux. (shrink)

The longstanding debates aver how to enforce codes of ethics reflect a serious flaw in understanding the nature of ?accountability.?; Fuzziness aver that basic notion has allowed the quantity of codes to expand, without any improvement in their quality or in media behavior. The essay maintains that we repeat the same arguments today that moralistic journalists did in the 1920s, because we lack intellectual precision aver such issues as internal vis a vis external controls, ethics vis a vis First Amendment (...) freedoms, and different forms and degrees of accountability to government, to fellow professionals, and to the general public. Self?imposed media codes?with enforcement provisions?and thorough analysis of social ethics are recommended. (shrink)

Three experts in media ethics reexamine ethical behaviour in news gathering and reporting. The book combines a wide range of real-life and hypothetical examples of ethical dilemmas in news reporting with a thoughtful critique of the underlying individualistic theories of mainstream media ethics.

Between Summits I and II, media ethics established its legitimacy, summarized into recommendations for the field's future fluorescence. This history points to the challenges through which media ethics moves to another order of magnitude. A historical map of media ethics scholarship since 1980 divides into 5 domains, and each is introduced: theory, social philosophy, religious ethics, technology, and truth. From this content analysis of the literature, an agenda emerges for research and academic study that can raise media ethics to a (...) higher level. (shrink)

Das Groschenheft als Bildungsfaktor oder die Zähmung der EinbildungskraftErnst Jüngers Roman Die Zwille von 1973 wiedergelesen.

Das Buch beschreibt Schmerz als kulturelle Konstruktion, als Gemeinplatz der modernen Identitäts(-er)findung. Die Möglichkeit intensiver Schmerzerfahrung gilt als Privileg des Menschen. Dieses Privileg wird gerade bei chronischen Schmerzen zu einem Fluch. Neue Therapien schlagen deshalb vor, den 'eigenen Schmerz verstehen zu lernen', um damit alternative Wege der Heilung zu beschreiten. Untersucht werden deshalb zunächst die Zusammenhänge zwischen den zentralen Begriffen der hermeneutischen Theorie und den Metaphern der Schmerzkommunikation. Dabei wird deutlich, dass Schlüsselbegriffe wie 'Intensität' und grundlegende, die Beschreibung lenkende Unterscheidungen (...) wie 'Oberfläche und Tiefe' oder 'das Ganze und die Tiefe' nicht auf diese Bereiche zu begrenzen sind, sondern ganz unterschiedliche Theorien und Disziplinen vorstrukturieren. Schmerz kann also als Präzedenzfall in einer von der Hermeneutik hervorgebrachten Begriffskette analysiert werden. Die Reihe der analysierten prekären Begriffe und Konzepte reicht dabei von Winckelmanns Kunst-Emphase in der Mitte des 18. Jahrhunderts und Nietzsches 'Lob der Oberflächlichkeit' bis zu Carl Schmitts Konzept einer intensiven Politik und der modernen Therapieszene. Das Gemeinplätzige des Schmerzes entpuppt sich als produktives Untersuchungsfeld einer Archäologie der Moderne. (shrink)

A social responsibility (SR) theory of the press has emerged in various democratic societies worldwide since World War II. The Hutchins Commission in the United States is the source of this paradigm in some cases, but a similar emphasis on serving society rather than commerce or government has also arisen in parallel fashion without any connection to Hutchins. Professionalism and codes of professional ethics are too narrow to serve as the framework for a global SR paradigm of the 21st century. (...) Instead, universal ethical principles are the most appropriate framework, and the cross-cultural axis around which these principles revolve is the sacredness of human life. Embedded in the protonorm of human sacredness are such ethical principles as human dignity, truthtelling, and nonmaleficence. These principles are citizen ethics rather than professional ethics; they are set in the social domain where SR gets its rationale. They provide a frame of reference internationally for assessing local news media practices and formulating codes of ethics. (shrink)

Utilitarianism has dominated media ethics for a century. For Mill, individual autonomy and neutrality are the foundations of his On Liberty and System of Logic, as well as his Utilitarianism. These concepts fit naturally with media ethics theory and professional practice in a democratic society. However, the weaknesses in utilitarianism articulated by Ross and others direct us at this stage to a dialogic ethics of duty instead. Habermas's discourse ethics, feminist ethics, and communitarian ethics are examples of duty ethics rooted (...) in the dialogic relation that enable us to start over intellectually. (shrink)

Comment témoigner d’une espérance religieuse dans le droit contemporain ? Par l’obéissance et l’humilité de l’inculturation, ou par l’objection et la résistance propre au signe de contradiction ? Si les périodes barbares du XXe siècle ont relancé l’analyse théologique de la tension entre ces deux voies, qu’en est-il aujourd’hui des contextes apparemment pacifiés de nos droits démocratiques ? Si le moment juridique y colonise progressivement la société, c’est au nom de sa nature de « droit commun » qu’il estime acquérir (...) de sa prétention croissante à la « neutralité ». À cet égard, la prise de parole religieuse dans l’espace public est aujourd’hui vivement débattue. Il serait cependant erroné de n’y viser que le seul moment de l’élaboration formelle de la loi. Cette prise de parole peut aussi viser les modalités d’application et de mise en contexte du droit. Cet article entend montrer l’importance de ce nouveau moment pour une prise de parole religieuse, entendue comme une troisième voie : celle de l’attestation évangélique au cœur de la pratique du droit. (shrink)

De nos jours, les religions sont souvent invitées à prendre part à la promotion des droits de l'homme dans le monde. Dans ce nouveau cadre, les religions se voient progressivement demander d'établir leur crédibilité et leur loyauté envers une doctrine des droits de l'homme relativement homogène. Quoi qu'il en soit, il serait biaisé d'entamer une analyse de ces nouvelles responsabilités religieuses sans préalablement examiner les modes de conceptualisation du «religieux» présupposés par les doctrines des droits de l'homme elles-mêmes. Cette approche (...) juridique n'est pas seulement utile au titre d'une analyse interne au monde du droit, mais aussi comme une contribution juridique à une compréhension élargie de l'interdisciplinarité des sciences des religions. (shrink)

I am called herewith a collaborator-in-chief, mountain climber, and prophet. They all arise from the writers' largesse, not facts on the ground. But I will embrace them momentarily and then turn to...

Who should tax multinationals? National political figures sometimes signal their assumptions by making superior or even exclusive claims about who may tax “their” multinational companies, and it is common to hear such companies or their incomes referred to as “belonging” to one nation or another. The rhetoric reflects conventional wisdom about sovereign nations and their assumed entitlements, and is often invoked to curb or even sanction the seemingly excessive tax jurisdictions of some nations. But this conventional wisdom often ignores the (...) fundamental dependence of multinationals on ongoing, extensive, and multifaceted regulatory cooperation involving most of the nations of the world. The goal of this essay is to demonstrate that given this dependence, there are no clear legal or normative boundaries to virtually any asserted tax jurisdiction. The claim provides a solution for neither double taxation nor the problems associated with excessive tax competition, but the essay concludes that recognizing the dependence of governments and “their” multinationals on multilateral cooperation should lead to an increase in focus on how nations go about negotiating the terms of their cooperation on tax. (shrink)

(2011). Journalism Ethics for a New Era. Journal of Mass Media Ethics: Vol. 26, Media Accountability Part Two, pp. 84-88. doi: 10.1080/08900523.2011.532380.

The central question of this conference is whether the media can contribute to high quality social dialogue. The prospects for resolving that question positively in the “sound and fury” depend on recovering the idea of truth. At present the news media are lurching along from one crisis to another with an empty centre. We need to articulate a believable concept of truth as communication's master principle. As the norm of healing is to medicine, justice to politics, critical thinking to education, (...) craftsmanship to engineering, and stewardship to business, so truth-telling is the news profession's occupational norm. Truth-telling is the ethical framework that fundamentally reorders the media's professional culture and enables them to enrich social dialogue rather than undermine it.Historically the mainstream press has defined itself in terms of an objectivist worldview. Centred on human rationality and armed with the scientific method, the facts in news have been said to mirror reality. The aim has been true and incontrovertible accounts of a domain separate from human consciousness. In Bertrand Russell's formula, “truth consists in some form of correspondence between belief and fact” . In the received view, truth is defined in elementary epistemological terms as accurate representation. News corresponds to context-free neutral algorithms, and ethics is equated with impartiality.The attacks on this misguided view of human knowledge had already originated in Giambattista Vico's fantasia and Wilhelm Dilthey's verstehen in the counter-Enlightenment of the 18th century. They have continued with hermeneutics, critical theory in the Frankfurt School, American pragmatism, Wittgenstein's linguistic philosophy, Gramsci, and in their own way, Lyotard's denial of master narratives and Derrida's sliding signifiers; until the anti-foundationalism of our own day indicates a crisis in correspondence views of truth. Institutional structures remain Enlightenment-driven, but in principle the tide has turned currently toward restricting objectivism to the territory of mathematics, physics, and the natural sciences. In reporting, objectivity has become increasingly controversial as the working press' professional standard, though it will remain entrenched in our ordinary practices of news production and dissemination until an alternative mission for the press is convincingly formulated.The demise of correspondence views of truth has created a predicament for the notion of truth altogether. However, instead of appealing to coherence versions or abandoning the concept, truth needs to be relocated in the moral sphere. Truth is a problem of axiology rather than epistemology. With the dominant scheme no longer tenable, truth should become the province of ethicists who can reconstruct it as the news media's contribution to social dialogue.When truth is articulated in terms of a moral framework, we can mold its richly textured meaning around the Hebrew emeth , the Greek aletheia . In Serbo-Croatian the true is justified as with plumbline in carpentry. In the powerful wheel imagery of the Buddhist tradition, truth is the immovable axle. The Truth and Reconciliation Commission in South Africa presumes that sufferings from apartheid can be healed through truthful testimony. In Ghandhi's “satyagrapha,” the power of truth through the human spirit eventually wins over force . Dietrich Bonhoeffer's Ethics contends correctly that a truthful account lays hold of the context, motives, and presuppositions involved .Telling the truth depends on the quality of discernment so that penultimates do not gain ultimacy. Truth means, in other words, to strike gold, to get at “the core, the essence, the nub, the heart of the matter” . For Henry David Thoreau – though addressing a different issue – when we are truthful, we attempt to “drive life into a corner and¼if it proves to be mean, why then to get the genuine meanness out of it and publish its meanness to the world; or if it were sublime, to know it by personal experience and be able to give a true account of the encounter” . For the former secretary general of the United Nations, Dag Hammarskjold, “the most dangerous of all moral dilemmas is when we are obliged to conceal truth in order to help the truth be victorious” . In the Talmud, the liar's punishment is that no one believes him.Augustine , professor of rhetoric at Milan and later Bishop of Hippo, illustrates a non-correspondence view of truth. His rhetorical theory is a major contribution to the philosophy of communication, contradicting the highly secular and linear view of the ancient Greeks. As with Aristotle, rhetoric entails reasoned judgement for Augustine; however, he “break[s] away from Graeco-Roman rhetoric, moving instead toward ¼rhetoric as aletheiac act” . Rhetoric for him is not knowledge-producing or opinion-producing but truth-producing . The Epistolae Doctrina Christiana scourges the value-neutral, technical language of “word merchants” without wisdom.Truth is not fundamentally a prescriptive statement. The aletheiac act in Augustine “tends to be more relational than propositional, a dialogically interpersonal, sacramentally charitable act rather than a statement¼taking into account and being motivated by [the cardinal virtues] faith, hope, and charity” . The truth for him does not merely make things clear, but motivates us to belief and action. In truthful communication for Augustine, “it is not enough to seek to move men's minds, merely for the sake of power; instead, the power to move is to be used to lead men to truth”. (shrink)

Using a base of philosophical athropology, this article suggests that an ethical analysis of persuasion must include not just the logic human response, but culture and experience as well. The authors propose potential maxims for ethical behavior in advertising and public relations and applies them to two case studies, political advertising and the Bridgestone/Firestone controversy.

This book introduces students and practitioners to important ethical concepts through the lives of major thinkers ranging from Aristotle to Ayn Rand, John Stuart Mill to the Dalai Lama.

James E Cooper¹, Uwe Christians², Alexander C Wiseman¹¹Division of Renal Diseases and Hypertension, Transplant Center, ²iC42 Integrated Solutions in Systems Biology for Clinical Research and Development, University of Colorado Denver, Aurora, CO, USA: Everolimus is a novel target of rapamycin -I analog that has recently been approved in combination with cyclosporine A and steroids for use in the prevention of organ rejection in kidney transplant recipients. Compared with rapamycin, everolimus is characterized by a shorter half-life and improved bioavailability. Prior (...) to US Food and Drug Administration approval, a number of Phase II and III clinical trials were undertaken to evaluate the effectiveness of everolimus in combination with calcineurin inhibitors for preventing acute rejection and promoting allograft survival in kidney transplant recipients. In this report, we review the pharmacokinetic properties of everolimus, the clinical efficacy studies that led to its approval for use in kidney transplantation, as well as reported data on patient safety and tolerability associated with its use.Keywords: mTOR inhibitors, kidney transplantation, everolimus. (shrink)

In this landmark volume of contemporary communication theory, Ronald C. Arnett applies the metaphor of dialogic confession—which enables historical moments to be addressed from a confessed standpoint and through a communicative lens—to the works of German theologian Dietrich Bonhoeffer, who pointed to an era of postmodern difference with his notion of "a world come of age." Arnett’s interpretations of Bonhoeffer’s life and scholarship in contention with Nazi dominance offer implications for a dialogic confession that engages the complexity of postmodern narrative (...) contention. Rooted in classical theory, the field of communication ethics is abstract and arguably outmoded. In _Dialogic Confession: Bonhoeffer’s Rhetoric of Responsibility, _Arnett locates cross-cultural and comparative anchors that not only bring legitimacy and relevance to the field but also develop a conceptual framework that will advance and inspire future scholarship. (shrink)

Christian Garves Texte wurden im späten 18. Jahrhundert als heraustragende Beispiele für eine gelehrte und populäre Schreibweise bewundert. Zugleich genoss der Breslauer Aufklärer auch unter Fachkollegen aus der Philosophie und der Philologie große Reputation. Mit seinen Übersetzungen und Kommentaren englischer Autoren und lateinischer Klassiker beeinflusste er Generationen von Literaten und Philosophen. Der Band bietet erstmalig eine zwiesprachige Edition seiner frühen Dissertation zur Logik sowie seine ebenso berühmte wie umstrittene Studie zum Verhältnis von 'Moral und Politik'. Ergänzt wird diese Auswahl aus (...) seinen monographischen Arbeiten durch kommentierte Editionen von Aufsätzen, dem Kommentar zur Fergussson-Übersetzung sowie repräsentative Rezensionen. (shrink)

In recent centuries Christians of various denominations have endorsed many different political philosophies that they see as being truly biblical in their approach. Over this time there has been an increasing hostility, by some Christians, towards free markets and political philosophies that hold human liberty as the highest goal such as libertarianism and classical liberalism. This criticism is unwarranted and misplaced as libertarianism and free markets are not only compatible with Christianity, they are also the most biblically sound (...) of all economics systems and political philosophies endorsed by Christians today. Therefore, this paper will argue that Christians of all denominations should endorse free markets and libertarianism if they wish to create a world that follows biblical principles and the teachings of Jesus. (shrink)

This chapter explores Gottlob Frege's contribution to logic. Frege has been called the greatest logician since Aristotle, but he failed to gain influence on the mathematical community of his time and the depth and pioneering character of his work was acknowledged only after the collapse of his logicist program due to the Zermelo–Russell antinomy in 1902. Frege, by proving his theorem χ without recourse to Wertverläufe, exhibited an inconsistency (or at least an incoherence) in the traditional notion of the extension (...) of a concept. He prompted our awareness of a situation the future analyses of which will hopefully not only deepen our systematic control of the interplay of concepts and their extensions but also improve our understanding of the historical development of the notion of “extension of a concept” and its historiographical assessment. (shrink)

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections (...) in the preservation process, and hope you enjoy this valuable book. (shrink)

Contemporary Christian ethics encounters the challenge to communicate genuinely Christian normative orientations within the scientific debate in such a way as to render these orientations comprehensible, and to maintain or enhance their plausibility even for non-Christians. This essay, therefore, proceeds from a biblical motif, takes up certain themes from the Christian tradition (in particular the idea of social justice), and connects both with a compelling contemporary approach to ethics by secular moral philosophy, i.e. with Axel Honneth's reception of Hegel, (...) as based on Hegel's theory of recognition. As a first step, elements of an ethics of recognition are developed on the basis of an anthropological recourse to the conditions of intersubjective encounters. These conditions are then brought to bear on the idea of social justice, as developed in the social-Catholic tradition, and as systematically explored in the Pastoral Letter of the United States Conference of Catholic Bishops, Economic Justice For All (1986). Proceeding from this basis, aspects of a Christian ethics of community service with regard to long-term care can be defined. (shrink)

Arab Christians and the Qurʾan from the Origins of Islam to the Medieval Period. Edited by Mark Beaumont. History of Christian-Muslim Relations, vol. 35. Leiden: Brill, 2018. Pp. xiv + 216. $120, €104.