In this paper we examine Husserl’s ethics contribution to the understanding of human action determined by self-responsibility. We admit that self-responsibility is that ‘capacity’ of any subject to take a reflective stance on himself and his life. In this sense, the subject only experiences fully being responsible when guides his reason in the multidimensionality of his actions, aiming at a personal and cultural renewal. To show this, we firstly analyze the project of renewal of man and culture in the personalist (...) ethics proposed by Husserl, viewed from the history of parricide Karamazov. Secondly, we inquire about one of the two dimensions of human personality, self-awareness and presence of oneself, to approach the complex intentional act in which this selfconsciousness takes place. Thirdly, we analyze how the ability of self-determination, the other key dimension of the person, makes possible the self-appraisal by which the new man values his actions, motives, means and ends. We conclude that the self guides his life in full participation and emotional manifestation out of experiences that strengthen the ‘self’ and the ‘us’. (shrink)

El problema del diálogo entre interlocutores con distintas expresionesculturales es una de las difi cultades más notables que afrontan las actualessociedades democráticas. En el presente artículo se aborda dicho problemaen clave de los aportes fi losófi cos de Hans Georg Gadamer y Charles Taylor.Se plantea como pregunta central: ¿qué actitudes ameritan promover losinterlocutores con tradiciones culturales incompatibles para la construcciónde unidad política democrática y pluricultural? Se acoge como principiode argumentación la idea de que diálogo abierto y reconocimiento mutuoson dos actitudes (...) ineludibles de cualquier intento sano por construir unidadpolítica democrática y pluricultural. (shrink)

En este trabajo se presentan algunos de los elementos teóricos que fundamentanla dimensión interpretativa como parte del marco epistemológicoque nos permitirá entender la situación de tensión y conflicto entre la visiónde justicia del régimen imperante y la administración de justicia pensada yrealizada desde las etnias en Colombia. Después se reconstruyen tres aspectospropios de la dimensión interpretativa para mostrar que dicha situaciónde tensión y conflicto puede comprenderse por fuera de la alternativa deobjetividad y de subjetividad establecida por la concepción clásica del (...) conocimiento.Se concluye que la dimensión interpretativa nos posibilita comprendery reconocer que existe un espacio de la multiplicidad simbólica ycultural. Espacio que demanda de ciudadanos con disposición para arriesgary remover continuamente las mentalidades empleadas en la interacciónsocial. (shrink)

En el presente artículo se afirma que el lenguaje determinado por el seguimiento de reglas, por la intencionalidad de los estados mentales y por las expresiones con contenidos, tiene una preeminencia frente al planteamiento funcional ofrecido por la versión cognitiva en lo relacionado con el estudio de los procesos mentales. 1) Se reconstruye el modo como Searle entiende el lenguaje y la manera como están entrelazados sus rasgos constitutivos con el problema de los estados mentales. 2) Se muestra la característica (...) principal de cada uno de los rasgos del lenguaje. 3) Se concluye que los contenidos de la acción mental intencionada están siempre determinados por la infinita capacidad individual y por la generosa multiplicidad de perspectivas generales sobre el mundo, en lo referente con la continua creación y representación de los hechos institucionales determinados por el lenguaje. (shrink)

Este artículo tratará el problema del reconocimiento de las identidades colectivasen el marco del Estado democrático de derecho a partir de la interpretación sugerida por Jürgen Habermas. Se presenta, en primer lugar, el problemadel reconocimiento de las demandas de las identidades colectivas; en segundolugar, algunos presupuestos teóricos previos al debate con Taylorsobre la lucha por el reconocimiento en las sociedades modernas; y en tercerlugar, algunos de los elementos teóricos que estructuran la interpretación deJürgen Habermas en torno al reconocimiento de las (...) demandas no satisfechasde las identidades colectivas. Se concluye que el reconocimiento de lasidentidades colectivas puede articularse moral y políticamente si en el Estadodemocrático de derecho se crean condiciones de igualdad de derechos yparticipación. Condiciones fundamentales para que en el ámbito de lo públicolos actores sociales realicen el ejercicio de la autonomía ciudadana, el cualdebe estar orientado a visualizar con claridad los intereses colectivos y loscriterios justificados que permitan tratar de modo justo los diferentes interesesy necesidades de las identidades colectivas. (shrink)

There are human beings whose psychological capacities are rivalled or exceeded by many non-human animals; such humans are often referred to as 'marginal cases'. R G Frey has argued that there is no secure, non-arbitrary way of morally distinguishing between marginal humans and non-human animals. Hence, if the benefits of vivisection justify such painful and lethal procedures being performed on animals, so is the vivisection of marginal humans justified. This is a conclusion Frey is driven to with 'great reluctance', but (...) which he can see no way to avoid. This paper points out a feature of the condition of marginal humans unnoticed by Frey and his critics: such humans have suffered a tragic harm. It points towards an analysis of this harm, in terms of counterfactuals holding for marginal humans but not for psychologically equivalent animals. Finally, it discusses the moral implications of the harm that such humans have suffered, and argues that it serves as the basis of a defence for preferring humans to non-humans in cases of morally inescapable conflict. (shrink)

In today's turbulent business climate, business ethics are more important than ever. Surveys of employees show that misconduct is on the rise. Cover stories reporting indictments, prosecutions, and penalties imposed for unethical business conduct appear almost daily. Legislatures pass requirements elevating the levels of punishment and their enforcement against corporations and individuals. Organizations face pressure to design and implement effective ethics and compliance programs. As a result, businesses and businesspeople are increasingly worried that their conduct might cross lines that put (...) their wealth and reputations at risk. Business Ethics: What Everyone Needs to Know ® explains what those lines are, how not to cross them, and what to do when they are crossed. Written for both businesspeople facing real-life dilemmas and students studying ethical questions, this succinct book uniquely surveys materials from moral philosophy, behavioral science, and corporate law, and shares practical advice. Experts J.S. Nelson and Lynn A. Stout cover a wide array of essential topics including the legal status of corporations, major ethical traps in modern business, negotiations, whistleblowing and liability, and best practices. Written in a short question-and-answer style, this resource provides engaging and readable introductions to the basic principles of business ethics, and an invaluable guide for dealing with ethical dilemmas. (shrink)

Signs of mankind's solidarity, by J. R. Nelson.--Mankind, Israel and the nations in the Hebraic heritage, by M. Greenberg.--Christian insights from biblical sources, by C. Maurer.--Muhammad and all men, by D. Rahbar.--The impact of New World discovery upon European thought of man, by E. J. Burrus.--The effects of colonialism upon the Asian understanding of man, by J. G. Arapura.--Religious pluralism and the quest for human community, by S. J. Samartha.--From Confucian gentleman to the new Chinese 'political' man, by D. (...) A. Robinson.--The scientific revolution and the unity of man, by B. Towers.--Language and communication, by E. A. Nida.--Man and the son of man, by J. Moltmann.--The potentiality of conciliarity: communion, conscience, council, by W. B. Blakemore.--Oneness must mean wholeness, by J. R. Nelson. (shrink)

Marketing research interviewers often feel that they must compromise their own moral principles while executing work-related activities. This finding is based on analysis of data obtained from three focus group interviews and a mail survey of 173 telephone survey interviewers. Data from the mail survey were used to construct scales measuring interviewers' perceived necessity of moral compromise, moral character, and job satisfaction. The three scales then were used in a hierarchical regression analysis to predict incidences of interviewers' self-reported proscribed behaviors (...) on the job, the latter being an index of behaviors known by interviewers to be wrong. Results support all hypothesized relationships. (shrink)

The vegetation eaten by animals on large areas of several continents is deficient in phosphate and deleterious effects on physiology, particularly reproduction, ensue. Records on bone chewing behaviour by both pastoral andwild game animals extend over two centuries. In laboratory investigation of this apt behaviour it has been shown that the appetite for bones is innate and specific and cued predominantly by olfactory stimuli. It is suppressed by rapidly increasing the plasma phosphate concentration to normal but not influenced by increasing (...) the phosphate concentration in cerebrospinal fluid. The central organization of this genetically programmed behaviour appears to differ from systems subserving thirst and sodium appetite. (shrink)

RESUMEN Desde el planteamiento de Gadamer sobre diálogo se muestra que cuando los interlocutores efectúan la conversación en armonía con el proteger el derecho de opinión y el reconocer de modo recíproco los límites de los puntos de vista arriesgados, es factible configurar comunidad de vida humana en la mutua estima y aprobar la validez de otros juicios como respuestas que ayudan con el proceso interhumano de entendimiento común. Y en este realizar el diálogo así tiene lugar una creación nueva (...) de sentido que con la participación de la pluralidad lleva a cabo simultáneamente la actualización del habitual modo de efectuar la formación de comunidad de vida. En la medida en que los interlocutores ejercen el entender sus opiniones en relación con la pregunta orientadora del diálogo y reconocen la finitud de sus puntos de vista como posibilidades entre otras, se contribuye con el establecimiento de comunidad de vida humana en un sentido completamente distinto trasformando con ello de un modo u otro las prácticas habituales de relación e integración social. En primer lugar, se explica el vínculo entre experiencia comprensible y conversación; y, en segundo lugar, se establece el modo como Gadamer describe el presupuesto hermenéutico de la pertenencia y su relación con la creación de un nuevo sentido que incumbe a la experiencia comprensible del entendimiento interhumano en la conversación. ABSTRACT From Gadamer's approach to dialogue, it is shown that when the interlocutors carry out the conversation in harmony with protecting the right of opinion and reciprocally recognizing the limits of risky points of view, it is feasible to configure a community of human life in mutual estimate and approve the validity of other judgments as answers that help with the interhuman process of common understanding. And in this realization of the dialogue thus a new creation of meaning takes place that with the participation of the plurality simultaneously carries out the updating of the usual way of carrying out the formation of a community of life. To the extent that the interlocutors understand their opinions in relation to the guiding question of the dialogue and recognize the finiteness of their points of view as possibilities among others, it contributes to the establishment of a community of human life in a completely different sense, transforming with this, in one way or another, the usual practices of relationship and social integration. First, the link between understandable experience and conversation is explained; and, secondly, the way in which Gadamer describes the hermeneutical assumption of belonging and its relationship with the creation of a new meaning that concerns the comprehensible experience of interhuman understanding in conversation is established. (shrink)

Einheit der Kirche und Einheit der Menschheit, by W. Pannenberg.--Die Menschheit, Israel und die Nationen in hebräischer Überlieferung, by M. Greenberg.--Die Einheit der Menschheit in biblischer Sicht, by C. Maurer.--Einheit und Entfremdung im Islam, by H. Askari.--Die Entdeckung Amerikas und das europäische Menschenbild, by L. González Rodríguez.--Der Einfluss des Kolonialismus auf das asiatische Verständnis vom Menschen, by J. G. Arapura.--Religiöser Pluralismus und die Suche nach menschlicher Gemeinschaft, by S. J. Samartha.--Vom konfuzianischen Edelmann zum neuen chinesischen "politischen Menschen", by D. A. (...) Robinson.--Die Revolution der Wissenschaft und die Einheit der Menschheit, by B. Towers.--Sprache und Kommunikation, by E. A. Nida.--Die Theologie der Tradition als Grundlage der Einheit, by N. A. Nissiotis. (shrink)

El propósito del presente artículo es el de reflexionar sobre la relación política y legitimación del Estado en las sociedades modernas liberales, a partir del enfrentamiento ideológico entre los promotores del “estado de opinión” y los defensores del Estado de Derecho en Colombia. Considero que la participación, la comunicación deliberativa, el uso público de la razón práctica, la autonomía ciudadana y el respeto a los derechos fundamentales son supuestos ético-políticos inevitables sí queremos construir una cultura política democrática y pluralista en (...) Colombia. Para justificar mi punto de vista, procederé del siguiente modo. En primer lugar, introduciré la idea de que en la democracia deliberativa se privilegia el concurso de la pluralidad política en pleno respeto tanto del derecho como de los procedimientos institucionalizados de comunicación entre los ciudadanos y las instituciones públicas. En segundo lugar, sostendré que la democracia deliberativa implica un proceso democrático sujeto a principios generales imparciales de justicia. (shrink)

The Great New Wilderness Debate is an expansive, wide-ranging collection that addresses the pivotal environmental issues of the modern era. This eclectic volume on the varied constructions of “wilderness” reveals the recent controversies that surround those conceptions, and the gulf between those who argue for wilderness "preservation" and those who argue for "wise use." J. Baird Callicott and Michael P. Nelson have selected thirty-nine essays that provide historical context, range broadly across the issues, and set forth the positions of (...) the debate. Beginning with such well-known authors as Ralph Waldo Emerson, Henry David Thoreau, John Muir, and Aldo Leopold, the collection moves forward to the contemporary debate and presents seminal works by a number of the most distinguished scholars in environmental history and environmental philosophy. The Great New Wilderness Debate also includes essays by conservation biologists, cultural geographers, environmental activists, and contemporary writers on the environment. (shrink)

"For courses in anthropology, cultural geography, environmental philosophy and ethics. Brief text focusing on environmental attitudes and practices of American Indians using the Ojibwa narrative, myths, legends, stories and rituals. Introductory essay offers theory of environmental ethics, an overview of the field of environmental ethics, and places the Ojibwa within this contemporary debate."--Publisher.

What if human joy went on endlessly? Suppose, for example, that each human generation were followed by another, or that the Western religions are right when they teach that each human being lives eternally after death. If any such possibility is true in the actual world, then an agent might sometimes be so situated that more than one course of action would produce an infinite amount of utility. Deciding whether to have a child born this year rather than next is (...) a situation wherein an agent may face several alternatives whose effects could well ramify endlessly on such suppositions, for the child born this year would be a different person—one who preferred different things, performed different actions, and had different descendants—from a child born next year. It has recently been suggested that traditional utilitarianism stumbles on such cases of infinite utility. Specifically, utilitarianism seems to require, for its application, that all experience of pleasure and pain cease at some time in the future or asymptotically approach zero.2 If neither of these conditions holds, then the utility produced by each of two alternative actions may turn out to be infinite, and utilitarianism thus loses its ability to discriminate morally between them. (shrink)

We offer obeisances to Lord Śiva, guru of knowledge, lord of the dance, who purifies by the very utterance of his name, who transcends all dualities. May he grant us permission to argue with his devotees. May he also give us his blessings to convince them.Properly speaking, comparative philosophy does not lead toward the creation of a synthesis of philosophical traditions. What is being created is not a new theory but a different sort of philosopher. The goal of comparative philosophy (...) is learning a new language, a new way of talking. The comparative philosopher does not so much inhabit both of the standpoints represented by the traditions from which he draws as he comes to inhabit an.. (shrink)

What does it mean to be a peacemaker in a polarized world? It can feel as if the world-and the church-has never been more polarized. But when we feel worn down by the chasms dividing us, we can take hope from the early Christian vision of God uniting all things in Christ, a hope that can lead us to act. Stuck Together explores Bible stories and narratives ancient and modern that inspire us to open hearts and minds to persons with (...) whom we disagree as we gain confidence in our own convictions. Drawing from Scripture, from his own life journey, and from the witness of others, author J. Nelson Kraybill demonstrates how even small steps of reconciliation by confessionally grounded Christians can have big effect and give loving Christian witness in a polarized church and society. (shrink)