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Journal articles on the topic 'Existentialist Ethics'
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1
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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Merrim, Stephanie. "Mexican Existentialist Ethics and the Pragmatic Authenticity of Rodolfo Usigli's El gesticulador." Revista Canadiense de Estudios Hispánicos 43, no. 2 (April 19, 2020): 375–401. http://dx.doi.org/10.18192/rceh.v43i2.4656.
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This article explores the genesis of Mexican literary existentialism in Usigli’s 1938 play, El gesticulador. It elucidates various key drives of Mexican existentialism from Usigli’s moment onward and situates Usigli’s literary existentialism within those drives. In so doing, the essay articulates the deeply-rooted ethical bent of a Mexican existentialism forged in the orbit of identity discourse. It argues that Usigli’s morally equivocal drama makes unexpected common cause with that bent: dynamically conjugating stagecraft, Mexican philosophy, and post-revolutionary politics, El gesticulador advances a pragmatic authenticity based on altruism, communitarianism, and principles over Truth.
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BENBASSAT, ROI. "Yeshayahu Leibowitz: Jewish existentialism." Religious Studies 51, no. 2 (July 14, 2014): 141–63. http://dx.doi.org/10.1017/s0034412514000213.
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AbstractThis article presents Yeshayahu Leibowitz's conception of Judaism and characterizes his position as typically religious-existentialist. It confronts Leibowitz's conception with Kantian ethics, refutes the analogy made between these two conceptions, and shows that Leibowitz's response to Kant is analogous to that of Kierkegaard, the Christian existentialist thinker. It considers Leibowitz's religious position a Jewish variation of Kierkegaard's notion of faith in the absurd. Such an analogy enables us not only to elucidate Leibowitz's religious conception but also to evaluate the implications of Kierkegaard's religious thought in a broader context.
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Durmuş, Deniz. "Lessons from Beauvoir for a Transnational Feminist Ethics." Simone de Beauvoir Studies 31, no. 1 (December 14, 2020): 47–67. http://dx.doi.org/10.1163/25897616-bja10018.
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Abstract The prospect of a transnational feminist coalition is one of the most challenging questions that feminism faces today. The author analyzes Beauvoir’s involvement with the Algerian decolonization movement and her own self-critique as instructive tools for forming better ways for feminists to engage transnationally. Beauvoir’s existentialist ethics, political writings, and activism continue to offer models for developing an anticolonial and anti-imperialist transnational feminist ethics and are an underexplored resource in transnational feminist scholarship.
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Hellner, Britt Mari, and Astrid Norberg. "Intuition: Two Caregivers' Descriptions of How They Provide Severely Demented Patients with Loving Care." International Journal of Aging and Human Development 38, no. 4 (June 1994): 327–38. http://dx.doi.org/10.2190/fwch-5ytc-k620-ypag.
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To understand how caregivers reason when faced with patients in late states of dementia, two recognized expert caregivers were interviewed about their experiences of caring for severely demented patients. Combined in the precontext were hermeneutic, psychodynamic, and existentialist perspectives with regard to theories of human development and care ethics. Ethical reasoning, exemplified by tender descriptions of relatedness to patients, indicated that expert caregivers use sound knowledge combined with imagination, empathy, and intuition, to reach a total grasp of the situation, where the patient is regarded as a person with worth, dignity, and integrity.
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Shabot, Sara Cohen, and Yaki Menschenfreund. "Is Existentialist Authenticity Unethical? De Beauvoir on Ethics, Authenticity, and Embodiment." Philosophy Today 52, no. 2 (2008): 150–56. http://dx.doi.org/10.5840/philtoday200852229.
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Barton, Kit. "An Assessment of Existentialist and Pragmatist Modes of Teaching Business Ethics." Philosophy of Management 9, no. 3 (2010): 49–64. http://dx.doi.org/10.5840/pom2010934.
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Nye, Andrea. "Preparing the Way For a Feminist Praxis." Hypatia 1, no. 1 (1986): 101–16. http://dx.doi.org/10.1111/j.1527-2001.1986.tb00524.x.
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Simone de Beauvoir in The Second Sex identifies the philosophical vantage point from which she will survey the situation of women as existentialist. The ways in which she must later compromise that committment to theory in order to remain true to her feminist insights foreshadow recent developments in feminist ethics and epistemology.
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O'Neill, Onora. "Abstraction, Idealization and Ideology in Ethics." Royal Institute of Philosophy Lecture Series 22 (September 1987): 55–69. http://dx.doi.org/10.1017/s1358246100003660.
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Although Burke, Bentham, Hegel and Marx do not often agree, all criticized certain ethical theories, in particular theories of rights, for being too abstract. The complaint is still popular. It was common in Existentialist and in Wittgensteinian writing that stressed the importance of cases and examples rather than principles for the moral life; it has been prominent in recent Hegelian and Aristotelian flavoured writing, which stresses the importance of the virtues; it is reiterated in discussions that stress the distinctiveness and particularity of moral vicissitudes and query the importance of ethical theory. Recent critics of abstraction are opposed not only to theories of rights, and the Kantian notions with which these are linked, but also to consequentialist ethical theories. The two ethical theories that are most influential in the English-speaking world now both stand accused of being too abstract.
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O'Neill, Onora. "Abstraction, Idealization and Ideology in Ethics." Royal Institute of Philosophy Lecture Series 22 (September 1987): 55–69. http://dx.doi.org/10.1017/s0957042x00003667.
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Although Burke, Bentham, Hegel and Marx do not often agree, all criticized certain ethical theories, in particular theories of rights, for being too abstract. The complaint is still popular. It was common in Existentialist and in Wittgensteinian writing that stressed the importance of cases and examples rather than principles for the moral life; it has been prominent in recent Hegelian and Aristotelian flavoured writing, which stresses the importance of the virtues; it is reiterated in discussions that stress the distinctiveness and particularity of moral vicissitudes and query the importance of ethical theory. Recent critics of abstraction are opposed not only to theories of rights, and the Kantian notions with which these are linked, but also to consequentialist ethical theories. The two ethical theories that are most influential in the English-speaking world now both stand accused of being too abstract.
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Adekeye, Daniel O. "Exploring Existentialist Democracy as Alternative Ethics for Human Sustainable Development in Africa." Journal of Research in Philosophy and History 2, no. 1 (July 2, 2019): p104. http://dx.doi.org/10.22158/jrph.v2n1p104.
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The challenge of reconciling private and public interests is a major concern for scholars, formulators and managers of development policies and implementations. This challenge has attracted a great deal of attention in classical philosophical and political discourses. Marxism presented the development of class-consciousness in terms of the relationship between the individual and his or her group. Classical liberalism represented the growing intellectual and political forces against all social and political systems that impeded the release of energies and passions of the individuals. However, this paper observes that these classical theories may be inadequate in their analyses and prescriptions as guides for the understanding of group-individual relationship. Therefore, the paper proposes existentialist democracy as an alternative theory leading to a new paradigm for development in Africa.
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Molly Farneth. "James Baldwin, Simone de Beauvoir, and the “New Vocabulary” of Existentialist Ethics." Soundings: An Interdisciplinary Journal 96, no. 2 (2013): 170. http://dx.doi.org/10.5325/soundings.96.2.0170.
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Tapia Wende, Matías. "The Existentialist ́s Survival Guide. How To Live Authentically in an Inauthentic Age, Gordon Marino." Revista de Filosofía Universidad Iberoamericana 52, no. 148 (May 20, 2020): 230–35. http://dx.doi.org/10.48102/rdf.v52i148.40.
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En el artículo “Why Philosophy?”, el filósofo estadounidense Ken Taylor sostiene que hay una tensión entre el virtuosismo conceptual desarrollado por aquellos que se dedican a la filoso- fía y la posibilidad de comunicar al pú- blico general los hallazgos de este, más o menos estructurado, afán compren- sivo. Un intento por salvar esta brecha lo encontramos en The Existentialist’s Survival Guide, del compatriota de Taylor, Gordon Marino, entrenador de boxeo, doctor en Filosofía por la Universidad de Chicago y actualmen- te director de la Hong Kierkegaard Library en Minnesota, Estados Unidos. Marino, quien cuenta con varios esfuerzos recopilatorios e introductorios, concentrados en publicaciones
como Kierkegaard in the Present Age, The Cambridge Companion To Kierkegaard y Basic Writings of Existentialism and Ethics: The Essential Writings, se propone en esta ocasión “articular las visiones constructivas de los existencialistas”1, no desde una perspectiva desapegada o puramente abstracta, sinoapartirdeunaapropiacióngenuina y vital de las ideas base del existencialismo.
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Szachowicz-Sempruch, Justyna. "Towards Feminist Ethics of Love and the New Emotional Culture of Late Capitalism." Etyka 52 (December 1, 2016): 97–113. http://dx.doi.org/10.14394/etyka.490.
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My paper explores contemporary socio-political aspects of love-as-power within the newly emerging context of feminist ethics of love, as well as in a broader sense of neoliberal commodification of self-centrism and philosophical urgency for articulating love as togetherness, responsibility and solidarity with others. My theoretical analysis begins with the tensions between the early 20th century collective consciousness represented by the feminist socialist formulations of love as responsibility for the outside world and the existentialist anxiety as related to individual alienation. My analysis culminates in the re-emergence of non-monogamous bonding in Europe as a trope for a new precariousness of family enactments extending beyond the nuclear heteronormativity in the 21st century.
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Anov, Atanas. "Is There a Moral Intention to Reproduce Someone Else?" Studia Universitatis Babeş-Bolyai Bioethica 66, Special Issue (September 9, 2021): 24. http://dx.doi.org/10.24193/subbbioethica.2021.spiss.06.
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"Moral intentions could be used as criteria for actions. In medical practice, moral intentions take an interesting form when the problem is related to post-mortem reproduction. This paper will attempt to 1) interpret the problem of intentions from principalist perspective in medical ethics; 2) relate the problem of intentions to post-mortem reproduction; 3) develop an existentialist account for intentions and post-mortem reproduction. Peter Zhu’s case is the latest ethical challenge in post-modern reproduction. Its moral sensitivity is high due to his presume intent to reproduce and the possibility for post-mortem reproduction using donors’ material and a surrogate mother. If we presume that the concept of presume intent lies with the general idea for intentions, we must tackle the problem from the perspective of respect for autonomy. The problem with intentions is that the prospective intentional action to reproduce belongs to one person only. Yet it appears that someone else is going to perform this action and someone else will finish it. Who should we hold responsible for this action: the person who intended to do it or the person who is intending to perform it and finish it? In Peter Zhu’s case, there are participants with different intentions that are with different moral value. The existentialist account of post-mortem reproduction and intending to reproduce will try to present why we should be careful with respect for autonomy. The ethical and existential consequences of such reproduction are that the future child would be brought to a life of suffering and vagueness. "
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Brenner, Rachel Feldhay. "Jerzy Andrzejewski’s Holy Week: Testing Religious Ethics in Times of Atrocity." Holocaust and Genocide Studies 33, no. 2 (2019): 225–43. http://dx.doi.org/10.1093/hgs/dcz025.
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Abstract Jerzy Andrzejewski wrote the novella Holy Week at the time of the Warsaw Ghetto Uprising. This real-time Polish fictional response immediately raised critical controversy. Whereas some critics saw it as an inadequate representation of the Holocaust, others considered the 1945 version a product of socialist realism. Here the author argues that Andrzejewski’s wartime fiction investigates the viability of his Catholic existentialist orientation during a time of terror. While his wartime essays and his correspondence with Czesław Miłosz reflected Andrzejewski’s struggle to maintain his faith in human brotherhood, his fiction traced the disintegration of Grace-given faith in the commonality and dignity of all human beings. The stories progress from a tragic ending of friendship to the failure of spiritual resistance and ultimately to the complete moral collapse of the Polish community. The unflinching depiction of the failure of Catholic Poles before their responsibility to extend neighborly love to their doomed Jewish neighbors communicates Andrzejewski’s insistence on the Catholic obligation to love one’s neighbor.
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Dilts, Andrew. "Justice as Failure." Law, Culture and the Humanities 13, no. 2 (January 6, 2016): 184–92. http://dx.doi.org/10.1177/1743872115623518.
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In this reflection, I take up the contradiction of calling for justice to be delivered from the same institutions that, under contemporary conditions of settler-colonial and white supremacist hetero-patriarchy, are often themselves the sources of injustice. I argue for an orientation toward justice that grounds itself on its condition of failure, drawing on Beauvoir’s existentialist ethics and queer theory’s embrace of failure as a resource for critical analysis and liberation. From an abolitionist perspective, I thus call for thinking about justice as failure in order to better hear the voices and respond to the demands of those most marginalized by carceral logics and practices.
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Shabot, Sara Cohen. "How free is Beauvoir’s freedom? Unchaining Beauvoir through the erotic body." Feminist Theory 17, no. 3 (September 16, 2016): 269–84. http://dx.doi.org/10.1177/1464700116666254.
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One of the most important concepts in Simone de Beauvoir’s existentialist and phenomenological ethics is the concept of freedom. In this article, I would like to argue that Beauvoir’s concept of freedom is problematic in being strongly constrained by its essentially active character. This constraint contradicts some of Beauvoir’s major ideas, such as the one that considers the body as a situation, as a source of activity and of freedom in itself, as well as the idea of eroticism as one of the most important expressions of authenticity. I will show that Beauvoir’s concept of freedom can appear to be less constrained by the necessity to be inherently active if we look at it through the ‘crack’ provided by her conception of the erotic body as already embodying freedom. Using this ‘crack’, I will attempt to shed new light on the aspects of Beauvoir’s idea of the erotic that are productive for her conceptions of ethics and of freedom.
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Pihlainen, Kalle. "The ethics of fictionality in history writing." Prometeica - Revista de Filosofía y Ciencias, no. 22 (December 22, 2020): 50–64. http://dx.doi.org/10.34024/prometeica.2021.22.11549.
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Fictionality has long been viewed in history writing as near-synonymous with abandoning truth and any supposedly consequent, ethical commitments. Understandably, this attitude has impeded the acceptance of theoretical approaches that aim, instead, to reveal the fundamental connectedness of history’s fictional aspects with ethical concerns. This line of thought is nowhere more evident than in the reception of Hayden White. While instrumental in arguing for the similarities between history writing and literary fiction, White has also consistently defended the vital importance of rethinking history’s fictionality. His approach considers that historians might work in more consciously emancipatory and ethically informed ways. This article seeks to improve understanding of White’s complicated position in two distinct ways: firstly, by rehearsing his critical arguments in the context of their general and far-too-often hostile reception; here, the main goal is to address worries relating, in turn, to the claimed extreme textualism, the assumed denial of reality and the supposedly excessive formalism of his positions. Given the generational demand for reiterating these basics, some of this discussion may prove familiar to readers for whom White’s place is already evident. Secondly, the article hopes to contribute to the continuation of White’s legacy by indicating a way to by-pass these controversies through a reconceptualization of White’s ethical objectives and the responsibility he attributes to historians. This view includes examining an unwarranted tension between interpretations of White’s existentialist and poststructuralist commitments in previous readings. The article also identifies the point at which the overlap of these aspects constitutes his expressly ethically motivated relativism.
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Goldworth, Amnon. "Informed Consent in the Human Genome Enterprise." Cambridge Quarterly of Healthcare Ethics 4, no. 3 (1995): 296–303. http://dx.doi.org/10.1017/s0963180100006046.
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When Jean-Paul Sartre, the French existentialist philosopher, declared some four decades ago that man makes himself, this assertion was based on Sartre's belief that human beings do not possess an essential human nature. Man's self creation had to do with his freedom to choose the roles that he played or could play, and their attendant effects on his attitudes and responsibilities. It said nothing about his freedom to alter his biological nature.
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Russo, Maria. "Does the City of Ends Correspond to a Classless Society?" Sartre Studies International 25, no. 1 (June 1, 2019): 52–68. http://dx.doi.org/10.3167/ssi.2019.250105.
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In the Critique of Dialectical Reason and in many interviews, Sartre upheld the proletariat’s attempts at emancipation in Western societies and their revolts in the developing world. In these texts, counter-violence is considered the only way to exercise concrete engagement, and a classless society is presented as the only possibility of reducing social inequalities. However, this radical point of view was not the only perspective he tried to develop. He also sought to elaborate an existentialist ethics, which does not correspond to the Marxist theory. This article aims to show that Sartre evoked Notebooks’ ideas in his last interview, Hope Now, in which he envisaged a different typology of democracy and society. This article will examine this new and last direction of Sartre’s political thought.
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Potgieter, Ferdinand Jacobus. "TOWARDS A SPIRITUALITY OF OPEN DISTANCE LEARNING." Progressio: South African Journal for Open and Distance Learning Practice 37, no. 2 (November 9, 2015): 64–78. http://dx.doi.org/10.25159/0256-8853/585.
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This article suggests attention to the paideia of the soul as an educative corrective for preparing open distance learning students for living in the current technology-dependent world. This world is undergirded by a technology-rich knowledge society that privileges new informational epistemologies. In an attempt to suggest a spirituality of open distance learning that is based on the paideia (full-blown completeness) of the soul, use is made of the integrated interpretations of three relevant viewpoints. It is shown that spirituality in open distance learning is neither religion nor ethics; that it is essentially about the meaning in and of life, meaning-making and meaning-decoding, self-transcendence (especially as meaning-making), connection, engagement and a re-interrogation of all the major existentialist questions. It is a journey towards wholeness and compassion (as knowledge of love) of every student teacher.
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Megna, Paul. "Better Living through Dread: Medieval Ascetics, Modern Philosophers, and the Long History of Existential Anxiety." Publications of the Modern Language Association of America 130, no. 5 (October 2015): 1285–301. http://dx.doi.org/10.1632/pmla.2015.130.5.1285.
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Intellectual historians often credit S⊘ren Kierkegaard as existential anxiety's prime mover. Arguing against this popular sentiment, this essay reads Kierkegaard not as the ex nihilo inventor of existential anxiety but as a modern practitioner of a deep-historical, dread-based asceticism. Examining a wide range of Middle English devotional literature alongside some canonical works of modern existentialism, it argues that Kierkegaard and the existentialists who followed him participated in a Judeo-Christian tradition of dread-based asceticism, the popularity of which had dwindled since the Middle Ages but never vanished. Following medieval ascetics, modern philosophers like Kierkegaard, Martin Heidegger, and Jean-Paul Sartre cultivated and analyzed anxiety in an effort to embody authenticity. By considering premodern ascetics early existentialists and modern existentialists latter-day ascetics, the essay sees the long history of existential anxiety as an ascetic tradition built around the ethical goal of living better through dread.
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Chimowitz, Hannah, Sheridan Hough, and Robert Sade. "Enhancement, Ethics, and Existentialism." AJOB Neuroscience 6, no. 1 (January 2, 2015): 48–49. http://dx.doi.org/10.1080/21507740.2014.999889.
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Ashman, Ian, and Diana Winstanley. "Business ethics and existentialism." Business Ethics: A European Review 15, no. 3 (July 2006): 218–33. http://dx.doi.org/10.1111/j.1467-8608.2006.00445.x.
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Rendtorff, Jacob Dahl. "From Philosophy of Technology to Bioethics and Biolaw." Eco-ethica 9 (2020): 63–78. http://dx.doi.org/10.5840/ecoethica202131532.
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This article is based on an exchange between Peter Kemp and Jacob Dahl Rendtorff on the occasion of Peter Kemp’s seventieth birthday in 2007. It presents the development of Kemp’s ethical philosophy from his philosophy of technology and technology ethics to his philosophy of bioethics and biolaw. It also discusses Kemp’s relation to Existentialism, hermeneutics, phenomenology, and Marxism with the development of a critical hermeneutic philosophy of engagement. This is related to Kemp’s work on humanistic ethics of technology in his book on the ethics of the irreplaceable. The article presents Kemp’s long discussion with Paul Ricœur about the ethics of the good life and about narrative ethics. Finally, it elaborates on the bioethical turn towards an ethics for the living world and discusses the role of basic ethical principles of autonomy, dignity, integrity, and vulnerability in relation to cosmopolitan and global responsibility for sustainability and humanity.
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Siddiqi, Bilal. "Existentialism, Epiphany, and Polyphony in Dostoevsky’s Post-Siberian Novels." Religions 10, no. 1 (January 17, 2019): 59. http://dx.doi.org/10.3390/rel10010059.
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Dostoevsky can be meaningfully read as a defender of Russian Orthodoxy; a psychologist; a polemicizing anti-nihilist ideologue; a Schillerian romantic; a Solovyovian believer in love, goodness, and beauty; a prophet. I approach Dostoevsky through a new lens—Dostoevsky as an existential phenomenologist. Although writers such as Kauffman, Camus, and Shestov have cast Dostoevsky as an existentialist, their readings often focus too heavily on the critique of rationalist thinking in Dostoevsky’s The Underground Man and explore Dostoevsky’s existentialism largely in ethical rather than in existential-ontological terms. My interpretation will instead demonstrate that the primary focus of Dostoevsky’s novels is on immanent existential-ontological truths—human life—rather than on transcendental, ideal truth, although the emphasis on the former does not negate the possible existence of the latter. This interpretation will also provide an original route towards a polyphonic reading of Dostoevsky.
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Baumlin, James S. "From Postmodernism to Posthumanism: Theorizing Ethos in an Age of Pandemic." Humanities 9, no. 2 (May 28, 2020): 46. http://dx.doi.org/10.3390/h9020046.
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This essay expands on the previous discussion, “Positioning Ethos” (Baumlin and Meyer 2018), which outlined a theory of ethos for the 21st century. There, my coauthor and I observed the dialectic between ethics and ethotics, grounding subjectivity within a sociology of rhetoric: Contemporary ethos, thus, explores the physical embodiment (with its “markers of identity”), positionality, and “cultural dress” of speakers. There as here, we looked to Heidegger for an expanded definition, one reaching beyond a speaker’s self-image to bring all aspects of our lifeworld—cultural, technological, biological, planetary—into a dynamic unity. And, there as here, we observed the dialectic between speaker and audience: Within this transactional model, ethos marks the “space between” speaker and audience—a socially- and linguistically-constructed meeting ground (or, perhaps better, playground) where meanings can be negotiated. Crucial to this transactional model is the skeptron, as described by Bourdieu: To possess the skeptron is to claim the cultural authority, expertise, trust, and means to speak and to be heard—indeed, to be seen—in one’s speaking. To our previous essay’s ethics and ethotics, this present essay adds the dialectic arising between bios and technê. We “dwell” in memory, in language, in history, in culture: All speakers in all cultural moments can claim as much. But, writing in an age of postmodernism, we acknowledge the heightened roles of technology, “expert systems,” and urbanization in our lifeworld today. What we had described as the cultural “habitus” of ethos is here supplemented by an ethos of scientific technoculture; similarly, what we had described as the existentialist “embodied self” is here supplemented by the postmodern—indeed, posthuman—ethos of the cyborg, a biotechnic “assemblage” part cybernetic machine and part living organism, simultaneously personal and collective in identity. This posthuman con/fusion of bios and technê is not a transcendence of (human) nature; rather, it acknowledges our immersion within an interspecies biology while expanding our habitus from the polis to the planet. It’s these aspects of our lifeworld—insterspecies biology, bodily health as self-identity, postmodern technology, and urban lifestyle—that COVID-19 pressures and threatens today. In the current struggle between science-based medicine and conservative politics, the skeptron assumes life-and-death importance: Who speaks on behalf of medical science, the coronavirus victim, and community health?
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Bergoffen, Debra B. "The Ethics and Existentialism of Kierkegaard." Teaching Philosophy 8, no. 1 (1985): 83–85. http://dx.doi.org/10.5840/teachphil19858122.
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Darsono, Darsono, and Clara Aprillia. "PATOLOGI PEMBANGUNAN ETIKA POLITIK PASCAREFORMASI DALAM PERSPEKTIF POSTSTRUKTURALIS-HIPERSEMIOTIK." Journal of Urban Sociology 3, no. 1 (January 12, 2021): 67. http://dx.doi.org/10.30742/jus.v3i1.1193.
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Post-reform Politics in Indonesia marks by development pathologies. The focus of this study covers (1) anomalous symbols in Indonesian politics, (2) the paradoxical development of phenomena that appears in post-reform political ethics. This study uses qualitative method. While, poststructural-hypersemiotic used as a theory. The results show negation or criticism, as is the affirmation of the existence of ethics as a phenomenon that has been drowned by modernist-capitalism, which guerrillas regulates mass ideology through oligarchy of power with development jargon. These anomaly symbols manifest in various aspects, especially in economics, education, law, health and politics; whereas the development paradox is seen in opportunity cost projects and development competition.Kay World: Pathology, anomaly, paradoxes, post-reform, political ethics, hypersemiotics, existentialism-ethical, poststructural.
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Costa, Gonçalo Jorge Morais, and Nuno Sotero Alves Silva. "Informational Existentialism! Will Information Ethics Shape Our Cultures?" International Review of Information Ethics 13 (October 1, 2010): 34–41. http://dx.doi.org/10.29173/irie297.
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The evolution of philosophy and physics seem to acknowledge that ?informational existentialism? will be possible. Therefore, this contribution aims to comprehend if Heidegger existentialism can enrich the bound between information theory and the intercultural dialogue as regards to information. Even so, an important query arises: why specifically Heidegger‘s philosophy? Because it highlights an intercultural dialogue namely with East Asian and with Arabic philosophy, which is also consistent with the debate concerning the potential value and contribution of information theory to the intercultural dialogue. Therefore, this manuscript intends to understand if information is shaping worldwide cultures as a consequence of its existence.
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Heck, Dorota. "Moral Dilemmas of Poles Born in the Late Twenties: Reflections on the Drama Their Time, Short Stories, and Novels by Literary Critic Zbigniew Kubikowski." Perspektywy Kultury 26, no. 3 (October 1, 2019): 101–12. http://dx.doi.org/10.35765/pk.2019.2603.09.
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Zbigniew Kubikowski (1929-1984) was a literary critic, novelist, journalist, editor of monthly Odra in Wroclaw (Lower Silesia, Poland), and an activist of the Polish Writers’ Union. His biography seems to be representative for more or less independent intellectuals in the regime of communism. In spite of humiliation, persecutions, and invigilation he managed to preserve his ethical principles, although he was not able to achieve a full success as a man of letters. The ethics of his generation, so called “younger brothers” of war generation was founded on Polish independence and European existentialism.
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Sulaiman, Maha Qahatn. "Woman’s Self-Realisation in the Poetry of Thomas Hardy." English Language and Literature Studies 8, no. 4 (November 28, 2018): 58. http://dx.doi.org/10.5539/ells.v8n4p58.
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A comprehensive investigation of Thomas Hardy’s poetry reveals the doctrines of Existentialism which were new and not common during the 19th century. Hardy’s poetry, combining both Modern and Victorian elements, proclaims the emancipation from the fetters of money and religious oriented orthodox heritage. Hardy believes that the struggle for existence is the canon of life and, therefore, human cooperation is a necessity to man’s wellbeing. Though Hardy’s religious beliefs declined, mainly the concepts of divine intervention, absolution, and afterlife, he did not relinquish his faith in the moral principles of the Christian Church. This is expressed in his poetry through an intense desire to elevate man’s status in the world, to secure the transition of man’s existence from insignificance to accomplishment and excellence. The present study examines Hardy’s poetry in the light of the existentialists’ belief that man can achieve supremacy by being conscious of one’s limitations, ethical responsibilities, and duties. The focus of the study is on female characters in Hardy’s poetry, whose elevated consciousness and self-realisation present an ethical model that can assist the development of humanity and improve the world.
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Maggini, Golfo. "Bodily Presence, Absence, and their Ethical Challenges." Techné: Research in Philosophy and Technology 17, no. 3 (2013): 316–32. http://dx.doi.org/10.5840/techne20141297.
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In this paper I deal with Hubert Dreyfus’s phenomenological ethics regarding information technologies and the use of the Internet. From the 1990s on, Dreyfus elaborates a multi-faceted model of ethical expertise which may find a paradigmatic field of application in the ways in which information technologies transform our sense of personal identity, as well as our view of ethical integrity and commitment. In his 2001 On the Internet, Dreyfus investigates further several of the ideas already present in his groundbreaking 1997 Disclosing New Worlds. A phenomenological ethics of the virtual aims at going beyond both the objectivist ideal of moral universalism, which departs from the dominant Cartesianism both in epistemology and in ethics, as well as from the postmodernist, Nietzsche-inspired moral relativism. By referring back to existentialism, especially to Kierkegaard, and to phenomenology, especially to Heidegger’s hermeneutic phenomenology, Dreyfus sketches a model of ethical expertise which can be particularly useful for internet users and researchers, as it combines a phenomenological anthropology of the virtual with a theory of cultural innovation and change. In my view, Dreyfus’s model may help overcome the strict either determinist or relativist accounts of the ethical challenges posed by information technologies. By endorsing a strongly anti-intellectualist view of information technologies, Dreyfus poses the necessity of identity and ethical integrity not only as abstract principles that require rational justification, but also as context-bound everyday practices that are in conformity with the “style” of a culture and several disclosive activities within it.
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Phelan, Anne M., and Dion Rüsselbaek Hansen. "RECLAIMING AGENCY AND APPRECIATING LIMITS IN TEACHER EDUCATION: EXISTENTIAL, ETHICAL, AND PSYCHOANALYTICAL READINGS." Articles 53, no. 1 (February 19, 2019): 128–45. http://dx.doi.org/10.7202/1056286ar.
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A basic premise of teacher education is the value of teacher agency, that is, the teacher’s capacity to take responsibility for one’s knowledge, beliefs, judgements, and relationships. How can teacher educators sustain a commitment to agency in light of critiques of western modernity, specifically in relation to the existence of a rational autonomous subject, the erasure of history, and the opacity of language? Drawing on existentialism, ethics, and psychoanalysis, we discuss three practicum vignettes to illustrate what we are calling “the chiastic complexity” of agency within the field of teacher education. We argue that admission of the limits of teacher agency may be the source of ethical insight, educational opportunity, and political resistance for student teachers and teacher educators.
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Waugh, William L. "The existentialist public administrator." International Journal of Organization Theory & Behavior 7, no. 3 (March 1, 2003): 432–51. http://dx.doi.org/10.1108/ijotb-07-03-2004-b007.
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The philosophical roots of existentialism can be found in the writings of Kierkegaard, Heidegger, Sartre, and Camus. Sartre used existentialism to frame the social and political issues of the day after World War II and Camus helped popularize the philosophyʼns focus on individualism and personal freedom. Existentialism provided justification for challenging public officials and regimes and was embraced again by public administrators and citizens frustrated by the failures of foreign and domestic policies in the 1960s and 1970s. Today existentialism and transcendentalist phenomenology remain strong alternatives to empiricism as a methodology in the study of human behavior. They provide a philosophical basis for determining and applying ethical standards, as well as a basis for encouraging public administrators to address major societal problems rather than being overly focused on management technique and administrative process.
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Davletshina, Anna M. "M. Schlick's Existentialism? Moritz Schlick and His Ethics of Youth." RUDN Journal of Philosophy 24, no. 3 (December 15, 2020): 445–56. http://dx.doi.org/10.22363/2313-2302-2020-24-3-445-456.
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The article analyzes the little-known field of philosophical studies of M. Schlick, who was traditionally considered as a scientist dealing with the problems of epistemology and philosophy of science. In the spotlight of the research is the work On meaning of Life (Vom Sinn des Lebens, 1927), where the philosopher not only lays the foundation for his future work on ethics but also offers an original approach to the problem of the meaning of life, linking it with the concept of "youth". He notes that most people see the meaning of life in achieving certain goals. As a result, life is filled with activities aimed at preserving existence. The only way to find meaning in life is through an activity that has a purpose and value in itself, so the meaning of life cannot be found in work since it is not an activity for its own sake. The alternative is the game inherent in youth. It fills you with joy and gives value to life. The meaning of life symbolizes youth. You can be young at any time if you consider youth as a time of play, activity and creativity. It implies the requirement to change the conventional system of upbringing and conservative ethics. In particular, he insists that it is necessary to abandon the ethics of duty and replace it with new ethics, where the virtue is serene, does not suffer from the pressure of duty and freely unfolds of its own will. It is concluded that Schlick's ethics of youth is symptomatic of the first third of the twentieth century since those times were oriented to the new man, whose universal traits were health, cheerfulness, fortitude and social activism.
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Levchenko, Tetyana. "Rationalism and fideism in the discourse of Ukrainian Protestantism." Ukrainian Religious Studies, no. 91 (September 11, 2020): 151–72. http://dx.doi.org/10.32420/2020.91.2138.
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The article analyzes the forms of rationalism and fideism proposed by Ukrainian Protestant theologians at the beginning of the XXI century. It turns out that these forms of rationalism and fideism were made possible by overcoming the anti-intellectualism that was characteristic of Protestantism in Soviet times. The opposition of tendencies to rationalism and fideism is connected with the positioning of Ukrainian Protestants in the postmodern times. Proponents of de facto rationalism propose to reconstruct the modern religious worldview, re-synthesizing elements of liberal and fundamentalist concepts. The study shows that hopes for the restoration of the modern worldview in the face of the challenges of the early XXI century contain elements of utopianism. Proponents of Fideism suggest taking full account of the real state of affairs in the postmodern era and recognizing the impossibility for Christians to use modern rationalism in all its forms. At the same time, faith acquires special significance as an expression of the personal relations of the holy people with God.
Ukrainian Protestant rationalism in the article is analyzed on the example of the work of Sergei Golovin as the most consistent expression of this worldview. It has been proven that his ideas depend on the concepts of Norman Geisler, a prominent Protestant theologian. Golovin, imitating Geisler, believes that the Christian worldview should be the final superstructure over the foundation of classical logical rationalism and the ontology of being. This logic comes from classical Thomism. Golovin's rationalism is the rationalism of formal logic. Golovin's first controversial proposal is to reduce the paradoxes and contradictions contained in the Bible. Such a reduction contradicts the biblical studies of the beginning of the 21st century, and therefore can no longer be convincing for professional theologians. For ordinary believers, this reduction is an obscure rationalization of the image of God they have in reading the Scriptures. The second controversial proposition is to convert people first to logical rationality as the ideological foundation of humanity, and then to their conversion to Christianity. Such a proposal is largely outdated, because in the twentieth century it became clear that rationality in itself can be an instrument of any worldview and does not ensure the preservation or rehabilitation of humanity. By comparing it with theological practices of restoring humanity through the ethics of accepting another, the author argues that the restoration of humanity is possible through recourse to the potential of existentialist spirituality, theology of interpersonal communication, and other practical strategies of Christian theology. The biggest shortcoming of Sergei Golovin's rationalism is the proposal to build his own "scientific creationism", which denies the basic scientific theories of today. The most successful element of Golovin's system was social ethics, which offers the idea of a modern state governed by the rule of law as one that can be deduced from the spirit and letter of the biblical commandments.
The fideism of Ukrainian Protestant theology is born from the understanding that the ethical acceptance of others and love for them is possible only on the basis of personal faith. The challenges of the beginning of the 21st century require the acceptance of another, but individuals and communities lack the natural strength to accept such. And only faith and faith-generated love help to be open to others. Also, the post-capitalist economy of mutual gift, proposed by theologians and Christian communities, is based only on personal faith. It has been proven that the fideism of Ukrainian Protestant theology is closer to the ideas of postconservatism than the concepts of postliberalism.
It has been found that radical protection of individual rights and humane treatment of others is common to the rationalism and fideism of modern Ukrainian Protestant theology. It is these ideas that are important for understanding what humanity is, which should be a prerequisite for being a true Christian.
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Davis, Kim, Valerie Pierce, and Jamie Carnie. "Existentialism, Education and Ethics - An Interview with Dame Mary Warnock." Cogito 1, no. 3 (1987): 1–5. http://dx.doi.org/10.5840/cogito19871325.
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Prokhorenkova, Svetlana. "Color Symbolism in Literary and Philosophical Works by Existentialists." Bulletin of Baikal State University 29, no. 2 (June 27, 2019): 193–97. http://dx.doi.org/10.17150/2500-2759.2019.29(2).193-197.
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Studies of color symbolism of existentialism and expressionism are of relevant importance in several branches of knowledge: in philosophy, literature, dramaturgy, ethics and aesthetics. The phenomenon of color perception is also essential in the figurative and music arts. Thus, the main focus of this article, dedicated to the literary and philosophical works by Albert Camus, Jean-Paul Sartre and Franz Kafka, is on interpretation of light and color perception.
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Rodríguez, Yésica. "Kierkegaard y Kant: educación para la ética." Trilhas Filosóficas 11, no. 1 (June 26, 2018): 125–54. http://dx.doi.org/10.25244/tf.v11i1.3036.
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Resumen: El presente artículo pretende realizar una aproximación entre los pensamientos éticos de Kant y Kierkegaard concentrándonos en los conceptos de educación y libertad. Para ello pondremos foco en el pensamiento práctico desarrollado por el filósofo alemán en el año 1790, al cual denominamos la segunda ética kantiana, y en la primera autoría kierkegaardiana, es decir, O lo uno o lo otro (1843) y El concepto de angustia (1844). Consideramos que estos dos periodos, en ambos autores, nos brindan la posibilidad de encontrar puntos de contactos que nos permiten sostener que la ética que Kierkegaard tiene en mente para estas obras es el pensamiento moral desarrollado por Kant en este periodo.Palabras claves: Kant. Kierkegaard. Libertad. Educación. ÉticaAbstract: The present article intends to make an approximation between the ethical thoughts of Kant and Kierkegaard concentrating on the concepts of education and freedom. For this we will focus on the practical thought developed by the German philosopher in the year 1790, which we call the second Kantian ethic, and in the first Kierkegaardian authorship, that is, Either/Or (1843) and The Concept of Anxiety (1844). We consider that these two periods, in both authors, give us the possibility of finding points of contact that allow us to maintain that the ethics that Kierkegaard has in mind for these works is the moral thought developed by Kant in this period.Keywords: Kant. Kierkegaard. Freedom. Education. Ethics Resumo: O presente artigo pretende fazer uma aproximação entre os pensamentos éticos de Kant e Kierkegaard concentrando-se nos conceitos de educação e liberdade. Para isso, vamos nos concentrar no pensamento prático desenvolvido pelo filósofo alemão no ano de 1790, que chamamos a segunda ética kantiana, e na primeira autoria de kierkegaardiana, ou seja, Ou/Ou (1843) e O conceito de Angústia (1844). Consideramos que esses dois períodos, em ambos os autores, nos darão a possibilidade de encontrar pontos de contato que nos permitam sustentar que a ética que Kierkegaard tem em mente para essas obras é o pensamento moral desenvolvido por Kant nesse período.Palavras-chave: Kant. Kierkegaard. Liberdade. Educação. Ética REFERENCIASALLISON, Henry. Kant's Theory of Freedom. Cambridge: Cambridge University Press, 1995.ASSISTER, Alison. Kant and Kierkegaard on Freedom and Evil. In: International Journal for Philosophy of Religion, Vol. 72 (April 1996), pp 275-296.DI GIOVANNI, George. Freedom and religion in Kant and his immediate successors: The vocation of mankind, 1774–1800. Cambridge: Cambridge University Press, 2005.DIP, Patricia. Judge William: the Limits of the ethical. In: Kierkegaard Research: Sources, Reception and Resources, Volume 17, Katalin Nun,Jon Stewart (Eds.), London-New York, Routledge, 2016.FOUCAULT, Michel. 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Religious Studies, Cambridge University Press, Vol. 18, Nº 2 (1982), pp. 159-170.FRIERSON, Patrick. R. Freedom and anthropology in Kant’s moral philosophy. Cambridge: Cambridge University Press, 2003.GOUWENS, David. Kierkegaard as religious thinker. Cambridge: University Press, USA, 1996.GREEN, Ronald. Kant und Kierkegaard.The Hidden Debt. New York: State University New York Press, 1992.HELLER, Ágnes. Crítica a la Ilustración. Traducción Gustau Muñoz y José Ignacio López Soria. Barcelona: Ediciones Península, 1999.HEIDEGGER, Martin. Kant y el problema de la metafísica. Traducción Gred Ibscher Roth. México: Fondo de cultura económica, 2013.KANT, Immanuel. Antropología en sentido pragmático. Traducción José Gaos. México: Fondo de Cultura Económica, 2014._______. La metafísica de las Costumbres. Traducción Adela Cortina Orts y Jesús Cornill Sancho. Madrid: Tecnos, 1994._______. Pedagogía. Traducción Lorenzo Luzuriaga y José Luis Pascal, Madrid: Akal, 2003.KIERKEGAARD, Soren. O lo uno o lo otro I. Traducción Bogonya Saez Tajafuerce y Darío González. Madrid: Trotta, 2006._______. O lo uno o lo otro II. Traducción Darío González. Madrid: Trotta, 2007._______. El concepto de angustia. Traducción Darío González y Óscar Parcero. Madrid: Trotta, 2013._______. En la espera de la fe, Traducción Luis Guerrero Martínez y Leticia Valadez. México: Universidad Iberoamericana, 2005.KNAPPE, Ulrich. Theory and practice in Kant and Kierkegaard. (Kierkegaard studies. Monograph serie; 9), Copenhagen: Søren Kierkegaard Research Centre, 2004.KOSCH, Michelle. Freedom And Reason in Kant, Schelling and Kierkegaard. New York: Oxford University Press, 2006._______. Choosing Evil: Schelling, Kierkegaard, and the legacy of Kant's conception of Freedom. (Dissertation Philosophy). New York: Columbia University, 1999.LÖWITH, Karl. De Hegel a Nietzsche: La quiebra revolucionaria del pensamiento en el siglo XIX. Trad. Emilio Estiú. Buenos Aires: Katz, 2012.MOONEY, Edward. On Soren Kierkegaard, Dialogue, polemics, Lost Intimacy, and Time. Syracusa, Ashgate, 2007.MUENCH, Paul. Kierkegaard’s Socratic Task. (Dissertation). University of Pittsburgh, 2006.MUÑOZ FONNEGRA, Sergio. La elección ética. Sobre la crítica de Kierkegaard a la filosofía moral de Kant. Estudios filosóficos, Universidad de Antioquia, n. 41, pp. 81-109, 2010.NAES, Arnes. Kierkegaard and the values of education: Contribution to the Kierkegaard Conference of the International Institute of Philosophy, Copenhagen, 1966.NEGT, Oskar. Kant y Marx. Un diálogo entre épocas. Traducción Alejandro del Río. Madrid: Trotta, 2004.OLIVARES-BØGESKOV, Benjamín. El concepto de felicidad en las obras de Søren Kierkegaard: principios psicológicos en los estadios estéticos, ético y religioso. México: Universidad Iberoamericana, 2015._______. El concepto de felicidad en el estadio ético. La integración de la estética en la vida ética. La Mirada Kierkegaardiana. Nº 0, pp. 43-64, 2008.PECK, William. On Autonomy: The Primacy of the Subject in Kant and Kierkegaard. (Ph. D. Dissertation). Connecticut: Yale University, 1974.RODRÍGUEZ, Pablo. El descubrimiento de la libertad infinita. Kierkegaard y el pecado. El títere y el enano. Revista de Teología Crítica, Vol. 1, ISSN N°: 1853 – 0702, pp. 207-216, 2010.RODRÍGUEZ, Yésica; RODRÍGUEZ, Pablo; PEÑA ARROYAVE, Alejandro. El concepto de aburrimiento en Kierkegaard. Revista de Filosofía. Universidad Iberoamericana. Año 49, N° 142, ISSN: 0185-3481, pp. 97-118, 2017.RODRÍGUEZ, Yésica. Kierkegaard y Kant. Una interpretación del sí mismo a partir de la segunda ética kantiana. In: DIP, Patricia., RODRÍGUEZ, Pablo (Coord.) Orígenes y significado de la filosofía Poshegeliana. Buenos Aires, Gorla, 2017, pp. 113-139.STACK, George. Kierkegaard's Existential Ethics. Alabama: University of Alabama Press, 1977.TORRALBA, Francesc. Poética de la libertad: Lectura de Kierkegaard. Madrid, Caparrós Editores, 1998.