Relevant bibliographies by topics / Existentialist Ethics

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Existentialist Ethics'

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Published: 28 June 2021
Last updated: 18 February 2022

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Journal articles on the topic "Existentialist Ethics"

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Kramshøj Flinker, Jens. "Climate Fiction and the Ethics of Existentialism." Ecozon@: European Journal of Literature, Culture and Environment 12, no. 1 (February 8, 2021): 167–78. http://dx.doi.org/10.37536/ecozona.2021.12.1.3826.

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The purpose of this article is twofold: Existentialism as a philosophical discipline and ethical reference point seems to be a rare guest in ecocriticism. Based on an analysis of Lyra Koli's climate fiction Allting Växer (2018) this article argues that existentialism has something to offer to the ecocritical field. I make use of an econarratological approach, drawing on James Phelan's narrative ethics. Thus, I emphasize the article's second purpose, as narrative ethics is about reconstructing narratives own ethical standards rather than the reader bringing a prefabricated ethical system to the narrative. This reading practice can help to question the idea that some ethical and philosophical standards are better than others within ecocriticism—by encouraging scholars in ecocriticism to relate to what existentialism has to do with climate change in this specific case. In continuation of my analysis, I argue that Allting Växer is pointing at a positive side of existentialist concepts such as anxiety or anguish, that is, that there is a reflecting and changing potential in these moods or experiences. This existentialist framework contrasts with the interpretation of "Anthropocene disorder" (Timothy Clark) as the only outcome when confronting the complexity of the Anthropocene.
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Gray, Kevin. "Existentialist Thinkers and Ethics." Symposium 11, no. 1 (2007): 208–10. http://dx.doi.org/10.5840/symposium200711120.

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Gilbert,, Daniel R. "Ethics, Management, and the Existentialist Entrepreneur." Ruffin Series of the Society for Business Ethics 3 (2002): 113–24. http://dx.doi.org/10.5840/ruffinx2002311.

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Entrepreneurship and management are commonly treated as members of the same family of concepts. In the wake of a recent reinterpretation of entrepreneurship as an existential phenomenon, there is no longer reason to take for granted the kinship between entrepreneurship and management. Indeed, it is possible to interpret entrepreneurship and management as antitheses on one compelling ethical criterion: voluntary exercise of the word “no” about one’s own projects. The implications of this ethical split between entrepreneurship and management reach from management education to entrepreneurship research to the distinctiveness of the field of business ethics.
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Beauvais, Clémentine. "Simone de Beauvoir and the Ambiguity of Childhood." Paragraph 38, no. 3 (November 2015): 329–46. http://dx.doi.org/10.3366/para.2015.0171.

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This article explores Simone de Beauvoir's conceptualization of childhood and its importance for her existentialist thought. Beauvoir's theorization of childhood, I argue, offers a sophisticated portrayal of the child and of the adult–child relationship: the child is not a normal ‘other’ for the adult, but what I call a temporal other, perceived by adults as an ambiguous being; in turn, childhood is conceptualized as the origin of the ambiguity of adulthood. This foregrounding of childhood has important implications for Beauvoir's existentialism, in particular regarding her ethics. Through the adult–child relationship, her vision of an ethical relation to otherness emerges — one which foregrounds both the violence and the mutual liberation involved in encounters with the other.
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Taylor, Chloë. "Existentialist Thinkers and Ethics (review)." University of Toronto Quarterly 77, no. 1 (2008): 148–49. http://dx.doi.org/10.1353/utq.0.0092.

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Machlis, Elisheva. "ʿAlī Sharīʿatī and the Notion of tawḥīd: Re-exploring the Question of God’s Unity." Die Welt des Islams 54, no. 2 (August 24, 2014): 183–211. http://dx.doi.org/10.1163/15700607-00542p03.

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This paper evaluates the intellectual roots of ʿAlī Sharīʿatī, the leading ideologist of the Islamic revolution in Iran. It focuses on his unique worldview of tawḥīd and places his writings within the broader context of both Western and Muslim thought. Sharīʿatī ­created a new merger between a holistic approach to Islam promoted by both Sunni and Shiʿi reformists, and an existentialist worldview, tied to a religious-philosophical basis. Through this exchange with existentialism, Sharīʿatī sought to transform Shiʿi Islam into an all-encompassing faith, anchored in human existence and reaching its full realization through political action. His aim was to mobilise the Iranian intelligentsia towards an Islamic revolution by relying on a dualist Muslim-existentialist vocabulary. The outcome was a new blend between ontology, ethics, society and politics, and a new inter-connectivity between God, man, this world and the hereafter, resulting from Sharīʿatī’s effort to promote religious renewal and social justice, through his innovative interpretation to tawḥīd.
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Xiangchen, Sun. "Perpetual Thriving." Yearbook for Eastern and Western Philosophy 2018, no. 3 (May 27, 2019): 329–52. http://dx.doi.org/10.1515/yewph-2018-0022.

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Abstract The relevance of Heidegger’s existentialist analysis of Dasein does not consist in its exhaustive understanding of man’s existential structure but in its suspension of cultural tradition by means of phenomenological reduction in order to show an existentialist aspect of that structure, namely being-toward-death. The Chinese cultural tradition, however, discloses another existentialist feature of man, namely perpetual thriving or shengshengbuxi. We intend to separate the existential experience from the exposition of that cultural tradition in order to make an existentialist analysis of perpetual thriving and thus to demonstrate a different existential horizon: here Dasein is no longer uncanny but is at home from the beginning; family is not only a basic form of social organization but represents an existential structure that passes from generation to generation; filial piety, the principal virtue in the family, reveals the continuity characteristic of life as well as the generative mechanism of ethics in the Chinese cultural tradition. Moreover, the analysis of the continuity of life in terms of perpetual thriving also shows the existentialist generative mechanism of politics, ethics, Bildung, attitude to life, and sense of history.
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Gayman, Cynthia. "Applied Existentialism: On Kristiana Arp's The Bonds of Freedom: Simone de Beauvoir's Existentialist Ethics." Journal of Speculative Philosophy 17, no. 4 (2003): 287–92. http://dx.doi.org/10.1353/jsp.2003.0053.

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Thompson, Neil. "Existentialist Ethics: From Nietzsche to Sartre and Beyond." Ethics and Social Welfare 2, no. 1 (April 2008): 10–23. http://dx.doi.org/10.1080/17496530801948705.

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Briedis, M. "Phenomenology of Freedom and Responsibility in Sartre's Existentialist Ethics." Santalka 17, no. 3 (September 9, 2009): 71–82. http://dx.doi.org/10.3846/1822-430x.2009.17.3.71-82.

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Dissertations / Theses on the topic "Existentialist Ethics"

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Shepard, Kathryn Ann. "Artists for Humanity's Sake: An Ameliorative Project Concerning Artists and the Existentialist Struggle Against the Dominant Narrative." Diss., Virginia Tech, 2021. http://hdl.handle.net/10919/104036.

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Existentialist ethics tell us that we as individuals cannot be truly liberated until all are. This means that we must pursue a more just world for all. Interestingly enough, as we look at the evidences of the ways in which cultural violence have been used historically and today as a means to withhold power from the people, we find that participating in the arts grants a great deal of power to the people. Thus, accessibility to participating in artistic acts or the creative process become fundamental to activism for social justice. This work lays out five fundamental aspects of the creative process that help us move towards liberation—confrontation of ideas, vulnerability, choice making, truth or world building, and authentic identity formation. In order to realize the full potential of positive impact the creative process can have in the realm of social justice, however, we must reframe our understanding of artists and the creative process in our society. This is a call to action both to artists and audience to recognize and wield the power of the arts to liberate all within our society.
Doctor of Philosophy
We have all heard the disparaging stereotypes surrounding the arts--the arts aren't a viable career choice, they aren't important, they're just meant for hobbies, or they're for folks who aren't smart enough to do something "useful" with their lives. If you have been a practicing artist for any number of years you have surely been offered payment in "exposure" at least half a dozen times by now. And yet, creating art is perhaps one of the most powerful and political acts we may undertake as humans. With each creative act we make claim to our own identities and have the opportunity to support the unique identities of others. In a world plagued by injustice perhaps artists are just the heroes we need. In this work I outline the connection between the artistic act and liberation. It is a call to action both to artists and audience to recognize the great potential that artists have to shape the world for better or worse. It asks you, the reader, to support social justice by supporting accessibility to confrontational, vulnerable, and deliberate artistic acts both by others and yourself.
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Cooper, Angel Marie. "Prolegomena to a Sartrean Existential Virtue Ethics." Kent State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=kent1333819043.

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Stegeman, Steven Andrew. "Karol Wojtyła’s Interpersonalist Ethics: A Critical Sartrean Appraisal and Confucian Adaptation." OpenSIUC, 2016. https://opensiuc.lib.siu.edu/dissertations/1256.

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The dissertation pursues the thesis that although Karol Wojtyła makes great strides in expanding the notion of subjectivity beyond consciousness and then establishing the other as acting subject as the foundation for ethical personalism, his analysis could be significantly enhanced through engagement with the classical Confucian interpersonal ethical sensibility. After all, Wojtyła reviles both individualistic and collectivistic forms of ethics. With Jean-Paul Sartre functioning as a foil for the purposes of appraisal, we can see how Wojtyła extends the notion of subjectivity into the dimension of action and how he establishes the person and, moreover, the other as subject, that is, as acting subject. Subjectivity understood on the basis of action instead of (as reducible to) consciousness is compatible with the personalistic ethical postulate “to treat the other not as an object but as a subject.” On Wojtyła’s account, ethical action is an interaction ipso facto and implies intersubjectivity insofar as one’s action is guided by the other’s subjectivity. What is more, Wojtyła contends not only that the subject is the person but also that person is act. In so doing, he has set the stage for an interpersonal ethics that is the middle way between individualistic and collectivistic forms of ethics. The trajectory of Wojtyła’s ethics bends toward the interpersonal dimension of the human condition, but, perhaps held back by his metaphysics and soteriology, he never fully or methodically develops this interpersonal ethical sensibility. It is regarding this lack that an appeal to Confucius and classical Confucianism is auspicious. Indeed, there is a somewhat surprising but striking compatibility between Wojtyłan personalist ethics and classical Confucian humanistic ethics. They are both built around the interpersonal dimension. While the interpersonal ethical sensibility of the classical Confucians lacks modern theoretical development, unlike Wojtyła they provide vivid descriptions of interpersonal ethical conduct and a clearer vision for an interpersonal ethical program. What emerges from adapting Wojtyła’s ethics to the classical Confucian interpersonal ethical sensibility is enhancement of the Wojtyłan interpersonal ethos and a comprehensive interpersonalist ethics.
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Spalletta, Paul Henry. "Developing Conscience and Empathy from Being and Nothingness." Kent State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=kent1334379303.

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Altman, Megan Emily. "Heidegger and the Problem of Modern Moral Philosophy." Scholar Commons, 2015. http://scholarcommons.usf.edu/etd/5845.

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The guiding question of this project is, "Why does it count as a critique of Heidegger that he does not defend a particular moral position?" A standard criticism levied against Heidegger is that, since he has nothing positive to say about post-Enlightenment moral theory, he has nothing to contribute to moral philosophy, and this marks his greatest shortcoming as a philosopher. Why is there a demand for Heidegger, or any other philosopher, to theorize about morality, when we do not have this expectation for, say, aesthetics, theology, or various other regional domains of human life? Why should we expect Heidegger to theorize about what humans must be like in order to care about and engage in moral thought? Answering these questions involves an extended discussion of ways of understanding ethics in Western philosophical thought, as well as, Heidegger's own view of ethics. I begin with a detailed exposition of the paradigmatic shift from premodern ethics, as it is based on an understanding of ethos (a form of life with its practical and normative dimensions), to modern conceptions of ethics based on Enlightenment (1750-1850) individualism and the fact-value distinction. This account of the history of ethics in philosophy attempts to demonstrate that the transition to modernity is marked by a schism between Being (ontology) and Ought (ethics) which makes any post-Enlightenment justification of ethics impossible (and helps us see why Heidegger always scoffs at the project of working out an ethics). My primary goal is to prove that Heidegger's appropriation of Aristotle's thought not only challenges the underlying metaphysical assumptions of mainstream moral philosophy, but also shows us a way back to the unity of ethics and ontology. My claim is that Being and Time is an ethics in the same way Nicomachean Ethics is an ethics: both are based on an understanding of the human ethos and attempt to show what is characteristic of a life that is structured by the "ought." This argument sets the stage for uncovering the underlying presuppositions governing two prominent objections raised against Heidegger: the existentialist and nihilistic critiques. I find that these critiques are grounded on the assumption of "ontological individualism." In contrast to this individualistic ontology of the social world, I argue that, for Heidegger, individuality is not an ontological or biological given; rather, it is a relatively rare accomplishment of members of a linguistic community. What is important, in Heidegger's view, is that the ethos is the ontological bedrock of ethics. The ethos does not offer us universal principles or morals rules of the kind modern morality seeks, but it does provide paths, ways of being, and possibilities for living meaningful lives. In the end, all we have are understandings of life in certain domains (art, religion, love, etc.) that provide character ideals that, together with meaningful goals and projects for the whole of our lives, make possible a flourishing ethos. My secondary goal is to demonstrate that Heidegger undercuts the uncritical presuppositions of much of mainstream moral philosophy and provides an alternative account of ethics that picks up the stick from the other end. I formulate my thesis as an extension of the recent scholarship on Heidegger's work, arguing that Heidegger's emphasis on the human ethos puts forth a proper way of dwelling and Being-at-home within the current of the historical essence of a community. What is original about Heidegger's post-humanist ethics is that it denies the modern Being-Ought distinction and calls us to be ready and prepared to be claimed by Being. Refusing to give an absolute position to anthropomorphism, Heidegger's ethics serves as an attempt to specify what it is to be fully human in the sense of being a respondent who receives an understanding of Being and has to own up to the task of being claimed by Being. If I am correct, then it is a mistake to judge Heidegger's ethics according to whether he succeeds at formulating a list of responsibilities, rights, and obligations of individuals. Whereas modern moral theory is concerned with providing impartial and value-free guidelines and principles for individual behavior, Heidegger is asking about the conditions for the possibility of transforming how one lives. This puts the burden of proof on those who think there is something important about moral theory. The onus of proof rests with those who want to claim that a right way to be human exists and that there is an absolute, unchanging, timeless ground for understanding the right.
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Fast, Jina. "Engendering Subjectivity: A Study in the Philosophy of Simone de Beauvoir." Diss., Temple University Libraries, 2014. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/300876.

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Philosophy
Ph.D.
In this study I advance the thesis that Simone de Beauvoir's account of the development of subjectivity is based in a consideration of the Hegelian description of the development of subjectivity in the Phenomenology of Spirit. Like Hegel, Beauvoir argues that an aspect of the development of subjectivity is the ability to discover oneself as related to the collective world. Additionally, she shows through her various works that individual identity and freedom are conditioned by the possibility for intersubjective recognition, and development of a project within an ambiguous relationship between the self, others, and the shared social world. Nevertheless, throughout history this foundation for the possibility of freedom has often been lacking and more so for some groups than others, which points us to an important difference in focus in Hegel and Beauvoir's work. For one, the subject in the idealized Hegelian account comes to recognize its power and freedom as it progresses in its connections and influence within the world. But, for those who have historically lacked options (women, those who happen to be black, the poor, etc.) transcendence in terms of the actualization of one's identity and recognized participation in the collective is at best often co-opted or concealed and at worst impossible. Thus, one of the central differences between Hegel's narrative in the Phenomenology and Beauvoir's in The Second Sex is that for women the cycle is a building up of deception, not a progression to clarity and understanding. This progression as Beauvoir shows is neither natural nor perfect, rather it depends upon the possibilities historically granted to specific social groups and denied to others. The central focus of this study is Beauvoir's analysis of the process of becoming (a) woman, but it is not limited to this. Rather, I argue that through engaging with Beauvoir's philosophy, including her appeal to Hegel, we (1) come to understand the ambiguity of the human condition, desire, intention, and identity, (2) the bad faith that often manifests in our relations with others, and (3) the existence of the spectrums of oppression and privilege. There are, of course, several ways to approach the study of historical figures in philosophy. We can treat them as though they are our contemporaries, analyzing their arguments and clarifying their ideas with the intention of showing their relevance to our contemporary concerns. Or, we can study them in their historical contexts with an eye toward tracing the development of their doctrines, attempting as we go to restructure them within their historical situations and as individuals. Both of these approaches have their benefits and drawbacks. In the former, we succeed in making Beauvoir and Hegel relevant as participants in our contemporary dialogues; but we may be making them relevant through reading our own contemporary views and concerns into their texts. In taking the latter approach, we do not use these historical figures as mere mouths, but through reifying them in their historical context we may find them to be less relevant. In what follows I seek to strike a balance between these approaches, especially in that I am engaging a philosophical predecessor (Beauvoir) who is engaging a philosophical predecessor (Hegel). In order to do this I look at the context in which Beauvoir is using Hegel, the influence of her closest philosophical companions on her use of Hegel, and how feminists have since used Beauvoir's philosophy to address contemporary problems. And while I understand the purpose of philosophy to be in fact engagement, rather than a process of historical excavation, I believe that through examining these various relations we can use historical figures to analyze and resolve the urgent social, political, and theoretical issues of our time, while simultaneously understanding that the times in which they originally philosophized may be vastly different from our own.
Temple University--Theses
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Sybylla, Roe, and roesybylla@hotmail com. "Making Our Freedom : Feminism and ethics from Beauvoir to Foucault." The Australian National University. Faculty of Arts, 1997. http://thesis.anu.edu.au./public/adt-ANU20040629.142154.

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This thesis examines the possibilities for feminism that arise from the work of Michel Foucault, which I explicate by comparison it with humanist existentialism. I begin with The Second Sex, Simone de Beauvoir's application of existentialism to women. I expose the problems that arise in Beauvoir's project. Woman's body is an obstacle to her transcendence, and further, she must abandon her feminine desires and values, and accommodate herself to masculine patterns if she is to overcome her immanence and subordination. To understand why such problems recur in The Second Sex, I turn to Sartre's Being and Nothingness. After examining the conceptions underlying his thought, I conclude that his philosophy is unable to encompass difference, and is therefore antithetical to the feminist project. ¶ Foucault's philosophy offers solutions to these problems by eliminating consciousness as universal subject of action, and by making subjectivity a product of time, through showing how subjects are formed though the changing effects of power upon bodies. His thought encompasses difference at a fundamental level, through understanding human beings as particular 'events' in time. I argue that Foucault's philosophy does not depend fundamentally, as does Sartre's, upon woman as Other. ¶ Foucault shows how our particular historical form of rationality, created within power relations, sets limits on what we can think, be and do. He shows how thought can overcome some of these limits, allowing us to become authors of our own actions. Misunderstandings are common, particularly of his conception of power and its relation to subjectivity. Many commentators demand changes that reinstate the concepts he fundamentally rejects. Others do not see the unity of his philosophy. I show its importance to women's emancipation and to a feminist ethics. ¶ Finally, I compare Foucault's thought with feminism of difference. With the help of Heidegger, I argue that Foucault offers a superior but complementary way to know who we are, through understanding the history of our making. I show how the masculine and the feminine can be reconciled through a reconceptualisation of the relation of sex to time. All told, Foucault is a philosopher of freedom and for him the practice of freedom is an ethics.
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Rawlins, L. Shelley. "Collective Protesting as Existential Communication: A Phenomenology of Risk, Responsibility, and Ethical Attendance." OpenSIUC, 2020. https://opensiuc.lib.siu.edu/dissertations/1791.

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This dissertation explores the experience of participating in collective protest. I performed an existential-phenomenological analysis of five participants’ in-depth accounts of their involvements participating in collective protest. I considered my interviewees’ discourse to be reflective of their lived, embodied experiences of being in protest with others. Participants each described distinct protesting experiences. I explored their accounts in relation to six basic aspects of existence: self, other, embodiment, time, space, and choice/freedom. From within these existential realms, participants’ accounts revealed five key existential themes of participating in collective protest: (1) Existential Crises and Activation; (2) Existential Magnification; (3) Existential Horizons; (4) Existential Stakes; and (5) Existential Time-Space. These themes emerged from the ways my participants discussed their experiences in contingent and concrete interrelationships with the six basic states of existence. I considered phenomenological similarities and departures across participants’ descriptions and uncovered 30 distinct modes, or manners in which they experienced their participation in embodied collective protest. My insights suggest that collective protests frequently emerge during periods of heightened cultural disorder. During such anxious times, many participants seek the company of others in collective protest to have their voices heard and to be with people who are similarly concerned. Participants discussed the importance of preserving and exercising their First Amendment rights to publicly communicate dissent in this way. My interviewees also described understandings that protesting is a potentially dangerous activity, but that the risks are assumed collectively. While protesting can be unsafe, this collective action pertains to individuals banding together to make an ethical statement addressing the sense that something bad is on the horizon. While in protest together, people often meet like-minded others, and sometimes these connections bond members in enduring activist communities. At the heart of participating in collective protest are individuals who make a personal choice to adventure out in public to demonstrate in communicative interaction with fellow citizens.
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MacLaren, Gordon. "Ethical decision making in the National Health Service : a theoretical analysis of clinical negligence with reference to the existential writings of Søren Kierkegaard, Emmanuel Levinas, and Jean-Paul Sartre." Thesis, University of Dundee, 2013. https://discovery.dundee.ac.uk/en/studentTheses/8e8fd67e-e395-4237-8de2-f5a78737f33a.

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Jean Paul Sartre proposed that: Historical situations vary…What does not vary is the necessity for him to exist in the world, to be at work there, to be there in the midst of other people, and to be mortal there. The limits are neither subjective nor objective, or rather, they have an objective and a subjective side. Objective because they are to be found everywhere and are recognizable everywhere; subjective because they are lived and are nothing if man does not live them, that is, freely determine his existence with reference to them (Sartre 1987: 38, 39). The Existential philosophy as outlined by Sartre, Levinas, and Kierkegaard cares about the lived experiences of individuals. Such a view is in contradistinction to other philosophical views which have a tendency to reduce human experience, or to lose the individual in abstraction. This thesis has a central concern for the ethical care of patients in the National Health Service. In order to explore the concrete experiences of patients it is necessary to consider the care providers. To that end, the individual health professional then becomes the focus of study. To assist in this approach a double narrative runs through the thesis, which comprises exploring ethical decision making in the NHS, and also on the legal concept of clinical negligence. These two concepts are intertwined in that legal hearings and rulings have a normative influence upon health care practice, and also influence public expectations. The explicit purpose of this approach was to ensure that the theory was explored and developed; grounded upon everyday clinical NHS practice, which includes legal and political influences. The first four chapters of the thesis constructs the three main areas of analysis; Philosophical, legal, and political. With this framework established, the critical analysis of five legal cases of clinical negligence (Chapters Five and Six), establishes convergences in the work of Sartre, Levinas, and Kierkegaard in relation to the subject, freedom and the ethical. The Kierkegaardian concept of kinesis is applied to explore the transition from possibility to actuality in ethical action. During this process a range of dynamics are identified in creating the concept as best described by Levinas as totalisation . Where previously the argument was located at the individual (subject) and organisational (system) level, in Chapter Seven it moves outwards to consider how the authentic individual can create a civil society. Given the recalcitrant barriers identified in the analysis, Chapter Eight considers existentialism as a theory of community and as contributing to epistemology. Together these theories are proposed as addressing the real needs of individuals, by promoting their freedom, and achieving unity in diversity. The recommendations in Chapter Nine are based upon the interplay of two main dialectics uncovered in the body of the thesis concerning ethics and epistemology. Deontology, Utilitarianism, and Virtue ethics were found to all contribute towards professional conduct. However, they were found to be insufficient because they reduce patients and health professionals’ existence to the same as everyone else. Further, Virtue ethics reverses the way in which ethical behaviour is evaluated in comparison to the other two main normative theories. That is, behaviour is evaluated against the virtue being foundational, as opposed to the act performed. However, there is no discussion on how the individual health professional would decide which approach to use. All three approaches then lack a crucial factor which is the existential dimension. Existential ethics is then presented as a possible approach to facilitate the development (kinesis) of health professionals to the ethical sphere of care. Existential ethics emphasises the pre-theoretical aspect in caring for patients. That is, it appreciates the individual and their difference, prior to any conceptualization which has the potential to reduce individual difference to sameness. From this perspective recommendations are outlined for facilitating individuals to develop the ethical aspect of care, for health care pedagogy, and for leadership within the NHS.
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Póvoas, Jorge Freire. "A má-fé na analítica existencial Sartriana." Programa de Pós-Graduação em Filosofia da UFBA, 2005. http://www.repositorio.ufba.br/ri/handle/ri/11481.

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Presente na obra filosófica sartriana O Ser é o Nada, o conceito de má-fé, não ocorre em dois momentos distintos da realidade humana, mas em um só. Na má-fé não existe a dualidade do enganador e do enganado que estão presentes na mentira. Não há um interlocutor na má-fé para quem a mentira possa ser direcionada. Logo, a má-fé é uma espécie de negação interna, um mentir para si mesmo. Aqui, o enganador conhece tudo que o enganado busca esconder. É a consciência que direciona sua negação para dentro de si mesma. Desta forma, a má-fé não vem de fora da realidade humana. É a consciência que infecta a si mesma de má-fé. Porém, se toda consciência é consciência de alguma coisa, quem age de má-fé tem consciência desse agir, sabendo exatamente o que busca esconder, já que ser consciente é conhecer, é saber o que se sabe. A consciência na visão sartriana é plenamente consciente de si, não havendo inconsciente ou não-consciência que possa justificar as ações humanas. Nesse sentido a má-fé representa uma eterna fuga. Fuga da angústia provocada pelo peso da responsabilidade. É nesse contexto que a má-fé se instaura, quando o homem tenta fugir do que ele não é, em busca do que ele nunca será. Por se configurar como um ser inacabado o para-si jamais será como um ser em-si pleno, conciso em si mesmo, devendo-se isso ao fato de que a consciência esconde em seu ser um permanente risco de má-fé, uma vez que para Sartre ela se revela como um ser que não-é-o-que-é. Assim, a consciência é um vazio e por ser consciência de alguma coisa ela nunca será o que busca ser, sendo sempre uma representação. Por conseguinte, é através dessa desagregação da consciência que a má-fé se instaura e se habilita a propiciar alívio imediato, em forma de fuga, para o existir humano.
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Books on the topic "Existentialist Ethics"

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French existentialist fiction: Changing moral perspectives. Totowa, N.J: Barnes & Noble, 1986.

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French existentialist fiction: Changing moral perspectives. London: Croom Helm, 1986.

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Sartres Ontologie und die Frage einer Ethik: Zur Vereinbarkeit einer normativen Ethik und/oder Metaethik mit der Ontologie von L'être et le néant. Frankfurt am Main, Germany: P. Lang, 1996.

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Existentialism and social work. Aldershot, Hants, England: Avebury, 1992.

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Jonas, Hans. Organismus und Freiheit: Philosophie des Lebens und Ethik der Lebenswissenschaften. Freiburg i. Br: Rombach, 2010.

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de, Beauvoir Simone. The ethics of ambiguity. New York, NY: Carol Pub. Group, 1991.

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de, Beauvoir Simone. The ethics of ambiguity. Secaucus, N.Y: Carol Publishing Group, 1994.

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In search of authenticity: From Kierkegaard to Camus. London: Routledge, 1995.

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Golomb, Jacob. Abir ha-emunah o gibor ha-kefirah?: Ḥipuśe ha-otenṭiyut me-Ḳirḳgor ʻad Ḳami. Yerushalayim: Shoḳen, 1999.

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An existential reading of the Confucian Analects. Amherst, NY: Cambria Press, 2011.

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Book chapters on the topic "Existentialist Ethics"

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Mahon, Joseph, and Jo Campling. "The Ethics of Ambiguity: An Existentialist Ethics." In Existentialism, Feminism and Simone de Beauvoir, 35–45. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1057/9780230376663_3.

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Keefe, Terry. "Literature and Existentialist Ethics in Simone de Beauvoir’s ‘Moral Period’." In The Ethics in Literature, 248–61. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1007/978-1-349-27361-4_15.

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Bonte, Pieter. "Dignified Doping: Truly Unthinkable? An Existentialist Critique of ‘Talentocracy’ in Sports." In AthleticEnhancement, Human Nature and Ethics, 59–86. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5101-9_4.

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Anderson, Thomas C. "Jean-Paul Sartre: From an Existentialist to a Realistic Ethics." In Contributions to Phenomenology, 367–89. Dordrecht: Springer Netherlands, 2002. http://dx.doi.org/10.1007/978-94-015-9924-5_19.

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Kelly, Martin. "Existentialism and Business Ethics." In Encyclopedia of Business and Professional Ethics, 1–4. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-23514-1_178-1.

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Spiegelberg, Herbert. "Equality in Existentialism." In Steppingstones Toward an Ethics for Fellow Existers, 155–74. Dordrecht: Springer Netherlands, 1986. http://dx.doi.org/10.1007/978-94-009-4337-7_9.

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Mahon, Joseph, and Jo Campling. "A Character Ethics." In Existentialism, Feminism and Simone de Beauvoir, 46–58. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1057/9780230376663_4.

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Mahon, Joseph, and Jo Campling. "Ethics for Violence." In Existentialism, Feminism and Simone de Beauvoir, 59–67. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1057/9780230376663_5.

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Pamerleau, William C. "Rethinking Raskolnikov: Exploring Contemporary Ethical Challenges in the Films of Woody Allen." In Existentialist Cinema, 138–64. London: Palgrave Macmillan UK, 2009. http://dx.doi.org/10.1057/9780230235465_7.

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Sweetman, Brendan. "Gabriel Marcel: Ethics within a Christian Existentialism." In Contributions to Phenomenology, 269–88. Dordrecht: Springer Netherlands, 2002. http://dx.doi.org/10.1007/978-94-015-9924-5_14.

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Conference papers on the topic "Existentialist Ethics"

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Sulfiah and James Farlow Mendrofa. "Reading Human Rights Through Emmanuel Levinas’s Theory of Ethics and Existentialism." In International University Symposium on Humanities and Arts (INUSHARTS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200729.027.

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