Relevant bibliographies by topics / 160609 Political Theory and Political Philosophy

Academic literature on the topic '160609 Political Theory and Political Philosophy'

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Published: 10 December 2022
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Journal articles on the topic "160609 Political Theory and Political Philosophy"

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Graham, Gordon. "Political Theory and Political Practice." Journal of Applied Philosophy 16, no. 2 (January 1999): 113–21. http://dx.doi.org/10.1111/1468-5930.00114.

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Kruks, Sonia. "Sartre’s Political Theory." International Studies in Philosophy 26, no. 1 (1994): 124–25. http://dx.doi.org/10.5840/intstudphil199426149.

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Baron, Bat-Ami. "Reconstructing Political Theory." International Studies in Philosophy 37, no. 4 (2005): 163–65. http://dx.doi.org/10.5840/intstudphil200537432.

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Bates, Clifford A. "Book Review: Political Theory: Political Philosophy: An Introduction." Political Studies Review 10, no. 1 (January 2012): 102. http://dx.doi.org/10.1111/j.1478-9302.2011.00250_28.x.

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Brown, Christopher M. "Book Review: Political Theory: Contemporary Confucian Political Philosophy." Political Studies Review 12, no. 1 (January 2014): 88–89. http://dx.doi.org/10.1111/1478-9302.12041_2.

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Warren, Mark E. "What Is Political Theory/Philosophy?" PS: Political Science and Politics 22, no. 3 (September 1989): 606. http://dx.doi.org/10.2307/419629.

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Rosenberg, Alexander. "Economic theory as political philosophy." Social Science Journal 36, no. 4 (December 1, 1999): 575–87. http://dx.doi.org/10.1016/s0362-3319(99)00039-7.

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Warren, Mark E. "What Is Political Theory/Philosophy?" PS: Political Science & Politics 22, no. 03 (September 1989): 606–12. http://dx.doi.org/10.1017/s1049096500031115.

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Knowles, Dudley, and Alan Ryan. "Property and Political Theory." Philosophical Quarterly 35, no. 141 (October 1985): 433. http://dx.doi.org/10.2307/2219477.

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Schultz, David A. "Paradigms in Political Theory." International Studies in Philosophy 29, no. 2 (1997): 126–27. http://dx.doi.org/10.5840/intstudphil199729252.

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Dissertations / Theses on the topic "160609 Political Theory and Political Philosophy"

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Macoun, Alissa. "Aboriginality and the Northern Territory intervention." Thesis, University of Queensland, 2012. https://eprints.qut.edu.au/65357/1/Macoun_phd_finalthesis.pdf.

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This thesis examines the construction of Aboriginality in recent public policy reasoning through identifying representations deployed by architects and supporters of the Commonwealth’s 2007 Northern Territory Emergency Response (the intervention). Debate about the Northern Territory intervention was explicitly situated in relation to a range of ideas about appropriate Government policy towards Indigenous people, and particularly about the nature, role, status, value and future of Aboriginality and of Aboriginal people and Torres Strait Islanders. This project involves analysis of constructions of Aboriginality deployed in texts created and circulated to explain and justify the policy program. The aim of the project is to identify the ideas about Aboriginality deployed by the intervention’s architects and supporters, and to examine the effects and implications of these discourses for political relationships between Indigenous people and settlers in Australia. This thesis will argue that advocates of the Northern Territory intervention construct Aboriginality in a range of important ways that reassert and reinforce the legitimacy of the settler colonial order and the project of Australian nationhood, and operate to limit Aboriginal claims. Specifically, it is argued that in linking Aboriginality to the abuse of Aboriginal children, the intervention’s advocates and supporters establish a political debate about the nature and future of Aboriginality within a discursive terrain in which the authority and perspectives of Indigenous people are problematised. Aboriginality is constructed in this process as both temporally and spatially separated from settler society, and in need of coercive integration into mainstream economic and political arrangements. Aboriginality is depicted by settler advocates of intervention as an anachronism, with Aboriginal people and cultures understood as primitive and/or savage precursors to settlers who are represented as modern and civilised. As such, the communities seen as the authentic home or location of Aboriginality represent a threat to Aboriginal children as well as to settlers. These constructions function to obscure the violence of the settler order, provide justification or moral rehabilitation for the colonising project, and reassert the sovereignty of the settler state. The resolution offered by the intervention’s advocates is a performance or enactment of settler sovereignty, representing a claim over and through both the territory of Aboriginal people and the discursive terrain of nationhood.
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Turner, Jonathan. "Political theory as moral philosophy." Thesis, University of Oxford, 2018. http://ora.ox.ac.uk/objects/uuid:9b47b083-30aa-411d-a100-29aee7c34a3b.

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I argue against the claim that normative political theory is 'autonomous' with respect to moral philosophy. I take the simple view that political theory is a form of moral philosophy, and is differentiated by pragmatic rather than theoretically significant criteria. I defend this view by criticizing arguments for the autonomy thesis. In the first three chapters I introduce and analyse the autonomy thesis and provide a framework for understanding the various claims that are made in the literature. In Chapters 4 to 8 I proceed to criticize a series of arguments for the autonomy thesis. In Chapter 4 I explain why Kant's division of morality into ethics and right is not as useful as it may seem to those who wish to defend the autonomy thesis, and argues that Arthur Ripstein gives no reason to think that political philosophy is autonomous that can be endorsed independently of commitment to a Kantian normative theory. In Chapter 5 I examine the political liberal argument for the autonomy thesis, concluding that even if a freestanding political conception of justice can be regarded as autonomous, it does not follow that political philosophy can also. Chapters 6 to 8 tackle various political realist arguments for the autonomy thesis. In Chapter 6 I argue that political theory is not required to deal with empirical facts in any way that distinguishes it from moral philosophy, and any argument for its autonomy that is based on a prior claim about the purpose of political theorizing would be question-begging. In Chapters 7 and 8 I provide various arguments against the idea that there is a distinctively political form of normativity, and diagnose some of the mistaken assumptions about morality that I take to lie at the heart of the realist case. In Chapter 9 I conclude.
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Dombowsky, Don. "Nietzsche's plan for political organization and its formation in political theory." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/NQ66144.pdf.

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Festenstein, Matthew. "Pragmatism and political theory." Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.321482.

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Nash, Hassan Khalid. "POLITICAL EVOLUTION:A Theory on the Phenomenon of Political Change in a Social Construct." Ohio University Art and Sciences Honors Theses / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ouashonors1493399185427214.

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Richards, M. "Theory and attitude in Nietzsche's political thought." Thesis, University of Southampton, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.382775.

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Baderin, Alice. "Political theory, public opinion and real politics." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:7fa3ccbe-1a70-4d6f-95ce-54146da83af1.

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If we are interested in questions about how we ought to organize our political lives, what kind of weight, if any, should we give to evidence about what people actually think? The thesis explores this question about the role of public opinion in normative political theory. First, I disentangle a number of distinct justifications for taking account of public opinion. Specifically, the thesis evaluates four views of the status of public opinion: as an epistemic resource; a feasibility constraint; a means of democratizing political theory; or constitutive of moral and political ideals. I defend the epistemic argument, outlining two forms in which popular attitudes represent a valuable epistemic resource. The thesis criticizes the feasibility and democratic accounts of the role of public opinion as these are presented in the existing literature, but suggests more convincing ways of reconstructing these arguments. Finally, I reject the view that public opinion constitutes the ideal of justice, arguing that such an account is subject to a fundamental tension. As well as clarifying the status of popular attitudes, the thesis addresses the methodological difficulties that arise when we seek to bring public opinion to bear on ideas from political theory, whose meaning and status in everyday political thought and discourse is often limited or uncertain. I outline two approaches to integrating normative theory with the investigation of popular attitudes that mitigate the methodological problems that often confront such projects. The second major aim is to situate the question of the role of public opinion in the context of wider debates about the aims and methods of contemporary political theory. In particular, I address recent demands for greater ‘realism’ in political theory, distinguishing two main strands of realist critique and drawing out their contrasting implications for the role of public opinion.
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Allsobrook, Christopher John. "Foucault, historicism and political philosophy." Thesis, Rhodes University, 2006. http://hdl.handle.net/10962/d1003073.

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This thesis defends an ontological and epistemological account of Michel Foucault's post-structuralist philosophy, to argue that political philosophy needs to take into account the historical and political contingency of subjectivity and discourse. I show that by addressing the historical and political contingency of knowledge, Foucault's work overcomes the flaw of foundational epistemology in political philosophy, which treats true discourse as universal and disinterested. In doing so I hope to have to refuted the mainly positivistic and humanist schools of thought that lay claim to universal and foundationalist notions, by demonstrating the extent to which their misgivings about Foucault's work are informed by and founded upon an unjustified a-historicism. The thesis is composed of three chapters, the first of which deals with an ontology of the subject, the second, with an ontology of social relations, and the last with epistemology. In each chapter I use dialectical analysis to reveal how interests necessarily mediate subjectivity, social relations, and knowledge. The first two chapters defend Foucault's conception of power, by way of an analysis of the relations between Foucault's work and Sartre's existential phenomenology. I show how both Foucault and Sartre successfully address the problem of historicism for political philosophy with their respective conceptions of human freedom. The final chapter defends Foucault's conception of the relations between power and discourse, to show how it overcomes the a-historicism of universal, foundational epistemology. These three chapters demonstrate the importance of accounting for historicism in political philosophy. Claims to universal interest, because knowledge is conditioned by conflicts of interest, often mask political domination. It is important, then, to remember, in political philosophy, that knowledge is evaluative and interested, reflecting historically and politically mediated evaluations. One should be suspicious of ' natural facts' , used to justify actions or beliefs, thereby masking the choices that inform them. I have used the work of Michel Foucault to motivate this claim.
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Chappell, Catherine. "Hannah Arendt and Her Turn From Political Journalist To Political Philosopher." Thesis, Boston College, 2010. http://hdl.handle.net/2345/1323.

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Thesis advisor: Rodrigo Chacon
Thesis advisor: Susan Shell
In this thesis, I will explore the natural tension that exists between philosophy and politics; theory and practice, and thought and action, especially as manifest in contemporary society. In order to investigate this tension, I will use a lens presented by Hannah Arendt and her writings, in particular the Human Condition and the Jewish Writings . I will use these works to illustrate Arendt's own conflict between the role of politics and philosophy in human affairs as experienced in her transition from a political journalist to a political theorist. I will argue that a comparison of these works shows Arendt's struggle with the tension between philosophy and politics; thought and action, and theory and practice. A comparison of these works also illustrates Arendt's paradoxical conclusion of the Human Condition: that in times of unprecedented crisis, although theory and philosophy are precisely what are necessary to prevent further destruction and tragedy, they unfortunately become superfluous, and then immediate (even if groundless) action becomes necessarily the only human capacity that can "save" the world
Thesis (MA) — Boston College, 2010
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science
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MacDonald, Lindsey Te Ata o. Tu. "The political philosophy of property rights." Thesis, University of Canterbury. Social and Political Sciences, 2009. http://hdl.handle.net/10092/2270.

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This thesis argues that within political philosophy, property rights deserve closer attention than has been paid to them recently because the legitimacy of a state rests upon their definition and enforcement. In this way property rights differ from the right to liberty or equality. A state may or may not have liberty or equality, but it has no meaning at all if it does not enforce the rights of property. This is not to suggest that normative arguments for property rights are ‘nonsense upon stilts’. Morality may provide many reasons for an individual to exclude other members of a political community from a property. However, the function of property rights is to enforce that exclusion and this suggests that the normative legitimacy of a state is closely bound both to its ability to enforce whatever property rights it already has granted, and its justification of decisions taken when property rights are granted within its borders. My argument is that a proper political philosophy of property rights should acknowledge that a state depends upon its treatment of property rights for justification, not as a matter of justice, but as a matter of its existence.
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Books on the topic "160609 Political Theory and Political Philosophy"

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Andrew, Feenberg, and Webel Charles, eds. Marcuse: Critical theory & the promise of utopia. Houndmills, Basingstoke, Hampshire: Macmillan Education, 1988.

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Andrew, Feenberg, and Webel Charles, eds. Marcuse: Critical theory & the promise of utopia. South Hadley, Mass: Bergin & Garvey, 1988.

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1945-, Pettit Philip, ed. Contemporary political theory. New York: Macmillan Pub. Co., 1991.

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Edwards, Anne Michaels. Educational theory as political theory. Aldershot, Hants, England: Avebury, 1996.

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Jay, Gold Steven, ed. Paradigms in political theory. Ames: Iowa State University Press, 1993.

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Cécile, Laborde, and Maynor John W, eds. Republicanism and political theory. Malden, MA: Blackwell, 2008.

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White, Stephen K. Political theory and postmodernism. Cambridge [England]: Cambridge University Press, 1991.

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Paul, Schumaker, ed. The political theory reader. Chichester, West Sussex: Wiley-Blackwell, 2010.

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1943-, Langsdorf Lenore, Watson Stephen H. 1951-, and Smith Karen A. 1965-, eds. Reinterpreting the political: Continental philosophy and political theory. Albany, NY: State University of New York Press, 1998.

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Schumaker, Paul. The political theory reader. Chichester, West Sussex: Wiley-Blackwell, 2010.

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Book chapters on the topic "160609 Political Theory and Political Philosophy"

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Cunningham, Frank. "Political Theory and Political Philosophy." In The Political Thought of C.B. Macpherson, 59–72. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-94920-8_4.

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Barry, Norman. "Political Philosophy and Political Thought." In An Introduction to Modern Political Theory, 1–29. London: Macmillan Education UK, 2000. http://dx.doi.org/10.1007/978-1-137-26641-5_1.

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Kocsis, Michael. "Walzer’s Political Theory." In Encyclopedia of the Philosophy of Law and Social Philosophy, 1–6. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-007-6730-0_124-1.

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Parekh, Bhikhu. "Theory of the State." In Gandhi’s Political Philosophy, 110–41. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-09248-2_6.

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Parekh, Bhikhu. "Theory of the State." In Gandhi’s Political Philosophy, 110–41. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-12242-4_6.

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Parekh, Bhikhu. "Satyāgraha and a Non-rationalist Theory of Rationality." In Gandhi’s Political Philosophy, 142–70. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-09248-2_7.

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Parekh, Bhikhu. "Satyāgraha and a Non-rationalist Theory of Rationality." In Gandhi’s Political Philosophy, 142–70. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-12242-4_7.

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McIlwain, David. "Leo Strauss and Alexandre Kojève on Tyranny and Theory." In Recovering Political Philosophy, 117–34. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-13381-8_6.

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Smith, Paul. "John Rawls’s Theory of Justice." In Moral and Political Philosophy, 185–210. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1007/978-0-230-59394-7_12.

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Bruell, Christopher. "Aristotle on Theory and Practice." In Political Philosophy Cross-Examined, 17–28. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137299635_3.

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Conference papers on the topic "160609 Political Theory and Political Philosophy"

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Moiseenko, Yan. "Mobility Turn in Modern Political Philosophy: New Methodological Horizons." In The First All-Russian Scientific and Practical Youth Conference “Mobility as a Soft Power Dimension: Theory, Practice, Discourse”. Institute of Philosophy and Law, Ural Branch of the Russian Academy of Sciences, 2019. http://dx.doi.org/10.17506/articles.mobility.2018.104122.

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Siushkin, A. E., and O. V. Milaeva. "THE THEORY OF THE SOCIAL REVOLUTION OF THE XX CENTURY IN WESTERN EUROPE AND THE USA: THE REVIEW OF THE MAIN DIRECTIONS." In A glance through the century: the revolutionary transformation of 1917 (society, political communication, philosophy, culture). Vědecko vydavatelskě centrum «Sociosfera-CZ», 2017. http://dx.doi.org/10.24045/conf.2017.1.19.

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Myurberg, Irina. "ON THE POSSIBIBILTY OF INTERDISCIPLINARY RESEARCH WITHIN THE CONCEPTUAL FIELD OF SOCIAL PHILOSOPHY (A CASE-STUDY OF CONTEMPORARY POLITICAL THEORY)." In 5th International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018/1.2/s01.020.

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Grigore-Bāra, Elīna. "Īpašo tiesisko režīmu attaisnojumi tiesību filozofijā." In The 8th International Scientific Conference of the Faculty of Law of the University of Latvia. University of Latvia Press, 2022. http://dx.doi.org/10.22364/iscflul.8.1.02.

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In the article, the author focuses on Giorgio Agamben's theory of the state of emergency and analyses the interpretation of necessity as a justification of the state of emergency in philosophy of law. The author concludes that the introduction, implementation and monitoring of special legal regimes is not an exclusive policy or legal issue, therefore, it is not possible to limit decision-making to political or legal arguments. Thus, the judiciary, when assessing the correctness of the actions of state authority during an emergency situation, may also have to assess and use political arguments. Necessity as a justification for special legal regimes is in itself a formal concept, which in each emergency situation must be filled with a certain content – a legal value that must be protected.
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Petrović, Slobodan. "ON THE UNDERSTANDING OF THE STATE IN LEGAL THEORY AND DOCTRINE OF THE MODERN AGE." In 5th International Scientific Conference – EMAN 2021 – Economics and Management: How to Cope With Disrupted Times. Association of Economists and Managers of the Balkans, Belgrade, Serbia, 2021. http://dx.doi.org/10.31410/eman.2021.401.

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There is a large number of teachings about the state in legal philosophy and theory; however, even today in the 21st century, the idealistic and realistic view (teaching) about the state stands out. In the first, the essence of the state is contained in a surreal environment, and in this regard, this direction emphasizes what the state should be like. Three views of this direction still dominate today: utopian, natural, legal, and ethical-cultural. In realistic theories, the state is seen as a phenomenon of the real world in which the essence is contained in the experiential world, determined by laws. Considering that legal theories about the state are relatively young because their largest number originated in the 19th and 20th centuries, this contributes to determining the state as a logically regulated unity of legal norms that regulate the behavior of people in society. In this paper, the emphasis is placed on presenting the modern point of view of the utopian, natural law, ethical-cultural, sociological, and political point of view on the state today. The modern state is considered as an institution within which modern social theories operate.
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Petkova, Tatyana V., and Daniel Galily. "When you are named Ruth." In 8th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2022. http://dx.doi.org/10.32591/coas.e-conf.08.06085p.

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This study aims to recall the ideas and activities in the field of law, politics, philosophy, the struggle for democracy and respect for human rights of two bright and exceptional personalities who left this world last year: Ruth Gavison (her areas of study include ethnic conflicts, protection of minorities, human rights, political theory, the judiciary, religion and politics, and Israel as a Jewish and democratic state. She was a member of the Israeli Academy of Sciences and Humanities. Nominated as a Judge at the Supreme Court of Israel in 2005.) and Ruth Bader Ginsburg (Judge at the Supreme Court of the United States. She upholds and defends the rights of women and people of color, gender equality.).
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Hornung, Severin, and Thomas Höge. "Exploring Mind and Soul of Social Character: Dialectic Psychodynamics of Economism and Humanism in Society, Organizations, and Individuals." In 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.003.

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Abstract Building on and extending previous theorizing, this contribution draws on the critique of neoliberal ideology in conjunction with radical humanism to deconstruct the ambivalent normative foundations of applied psychology and related fields of social science. Presented is a systemically embedded and integrated dialectic and dynamic model of ideological undercurrents shaping the political-economic, social-institutional, and psychodynamic structures of society, organizations, and individuals. Integrating dialectic antipodes of genuine ideas versus interest-guided ideology with social character theory, neoliberal economistic doctrines and antithetical humanist philosophical concepts are contrasted as opposing political, social, and psychological or “fantasmatic” logics. Based on psychoanalytic theory, neoliberal fantasies of success, superiority, and submission are derived from these and positioned against humanist consciousness of evolution, equality, and empowerment. This normative fabric of advanced capitalist societies is interpreted with reference to the conference theme as the mind and soul of social character. Economistic psychodynamics are linked to social alienation, humanist antipodes to psychological fulfilment. Personal meaning is introduced as a meta-dimension of existential alienation, respectively, wellbeing. Stressing the fundamental unity of insights regarding external and internal realities, complementarity of denaturalization and critique of societal ideologies with critical self-reflection and personal development is recommended. In this sense, the presented analysis aspires to contribute to clearing the mind and strengthening the soul by cultivating radical humanist philosophy versus neoliberal economistic rationality. KEYWORDS: Neoliberal ideology, radical humanism, dialectic analysis, psychodynamics, social critique, ethical issues
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Schultz, Robert. "Information Technology and the Ethics of Globalization." In InSITE 2008: Informing Science + IT Education Conference. Informing Science Institute, 2008. http://dx.doi.org/10.28945/3250.

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Globalization, the coalescence of the economies and cultures of this planet, has raised new ethical issues. Information Technology (IT) is an enabler of globalization, but IT also produces new ethical problems. There is already a substantial literature in philosophy and political theory on globalized ethics, but not much on IT’s special impact on globalized ethics. This paper is a sketch of the main argument of a book I am writing on this topic. I first give examples of to show how these IT-enabled global ethical problems come about. Then, in the second and third parts of the paper I briefly summarize the main theories of globalized ethics and show their inadequacies in dealing with IT-enabled global ethical problems. In the final part, I sketch a social contract approach which can begin to deal with these IT-enabled global ethical problems. This approach derives from the work of John Rawls (1999a) on justice.
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Paya, Ali. "IN DEFENCE OF UNIVERSAL ETHICAL VALUES AND PRINCIPLES." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/wnza5901.

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In the past few decades a new approach to ethical principles known as ‘particularism’ has become fashionable among moral philosophers. According to the particularist the progress in the field of ethics, is from monism (the view that there is only one moral principle), through pluralism (the view that there are many), to particularism (the view that there are none). Jonathan Dancy advocates a radical particularist theory: arguing against a variety of univer- salist–pluralist doctrines, he maintains that there are no moral principles; and, even if there are, our ethical decisions are highly context-dependent, made case by case, without the sup- port of such principles. In this paper, drawing on a number of theoretical concepts used in science as well as the philosophy of science, and making use of Fethullah Gülen’s insights, I try to develop a mod- erate universalist–pluralist model in defence of universal ethical values and principles. This model, I argue, is less vulnerable to Dancy’s criticisms and better equipped, in comparison to Dancy’s own model, to deal with particular moral cases. While particularism in ethics leads to relativism and leaves moral agents with no clear guidelines, the model developed here could serve all moral agents, regardless of credal or cultural association and socio-political outlook, in making sound and commendable moral judgements.
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Thomas, Joyce, and Megan Strickfaden. "Design for the Real World: a look back at Papanek from the 21st Century." In 13th International Conference on Applied Human Factors and Ergonomics (AHFE 2022). AHFE International, 2022. http://dx.doi.org/10.54941/ahfe1002010.

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This paper presents an overview of Victor Papanek’s book Design for the Real World (1971) from the perspective of current 3rd year industrial design students, members of GenZ, combined with the perspectives of the educators/authors who read the original edition of the book in the 70s and 80s. Students read individual chapters the 2019 edition of this book, wrote a critical review, and presented their overviews and findings in two lengthy class discussions that allowed them to ‘read’ the entire book. The perspectives of the students and educators (from very different generations) reveal an interesting story about the Austrian-born American designer and educator’s writings. In this paper we reveal the continued relevance and critically analyze Papanek’s writings by illustrating how his views on socially and environmentally responsible design live on.Taking his early design inspiration from Raymond Loewy, Papanek went on to study architecture with Frank Lloyd Wright. An early follower and ally of Buckminster Fuller, a designer and systems theorist, Papanek applied principles of socially responsible design, both in theory and practice ultimately working on collaborative projects with UNESCO and the World Health Organization. In Design for the Real World, Papanek professed his philosophy that objects or systems work as political tools for change. He became a controversial voice within that time frame as he declared that many consumer products were frivolous, excessive, and lacked basic functionality causing them to be recklessly dangerous to the users. His ideas seemed extreme, echoed by many other environmental philosophers at the time, at that point in history, but perhaps viewed from the 21st century seem prophetic. An advocate for responsible design, Papanek had visionary ideas on design theory. Papanek felt it was important to put the user first when designing. He spent time observing indigenous communities in developing countries, working directly with, and studying people of different cultures and backgrounds. Papanek designed for people with disabilities often in pursuit of a better world for all. He also addressed themes that have continue to be overlooked in design in the 21st century - inclusion, social justice, appropriate technology, and sustainability.Papanek ultimately earned the respect of many talented colleagues. He would go on to design, teach, and write for future generations. Opposing the ideals of planned obsolescence and the mass consumerism that fuels it, his work encompassed what would become the idea of sustainable design and decreasing overproduction for the consumer market. Themes from Design for the Real World remain relevant, and today it has become one of the most widely read books on design; resulting in Papanek’s voice continuing to push designers to uplift their morals and standards in practicing design.This paper highlights Papanek’s values of designing thoughtfully and for all, while revealing the details on the relevance of his writings five decades after the original publication.
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Reports on the topic "160609 Political Theory and Political Philosophy"

1

HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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2

Papadopoulos, Yannis. Ethics Lost: The severance of the entrenched relationship between ethics and economics by contemporary neoclassical mainstream economics. Mέta | Centre for Postcapitalist Civilisation, 2021. http://dx.doi.org/10.55405/mwp1en.

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In this paper we examine the evolution of the relation between ethics and economics. Mainly after the financial crisis of 2008, many economists, scholars, and students felt the need to find answers that were not given by the dominant school of thought in economics. Some of these answers have been provided, since the birth of economics as an independent field, from ethics and moral philosophy. Nevertheless, since the mathematisation of economics and the departure from the field of political economy, which once held together economics, philosophy, history and political science, ethics and moral philosophy have lost their role in the economics’ discussions. Three are the main theories of morality: utilitarianism, rule-based ethics and virtue ethics. The neoclassical economic model has indeed chosen one of the three to justify itself, yet it has forgotten —deliberately or not— to involve the other two. Utilitarianism has been translated to a cost benefit analysis that fits the “homo economicus” and selfish portrait of humankind and while contemporary capitalism recognizes Adam Smith as its father it does not seem to recognize or remember not only the rest of the Scottish Enlightenment’s great minds, but also Smith’s Theory of Moral Sentiments. In conclusion, if ethics is to play a role in the formation of a postcapitalist economic theory and help it escape the hopeless quest for a Wertfreiheit, then the one-dimensional selection and interpretation of ethics and morality by economists cannot lead to justified conclusions about the decision-making process.
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