Relevant bibliographies by topics / Jacques Ethics

Academic literature on the topic 'Jacques Ethics'

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Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Jacques Ethics"

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Goicochea, David. "Jacques Derrida’s Aporetic Ethics." Symposium 12, no. 1 (2008): 190–92. http://dx.doi.org/10.5840/symposium200812118.

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Hayward, Mark, and Ghislain Thibault. "Ethics in Jacques Lafitte’s Mechanology." Theory, Culture & Society 38, no. 5 (January 31, 2021): 73–92. http://dx.doi.org/10.1177/0263276420981156.

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This article argues that the most widely disseminated reading of Lafitte’s writings, which aligns his proposals for ‘mechanology’ with cybernetics, overlooks the broader ethical and social project to which he hoped his ideas would contribute. It is shown that the purpose of mechanology articulated by Lafitte was the development of an ethical relation to machines, a theme he developed in his later publications. It is argued that Lafitte’s position resonates with positions taken by contemporary works focused on the renewal of a critical approach to the philosophy of technology, particularly those that seek to transform the relationship between humans and the natural world.
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Haynes, Anthony Richard. "Jacques Maritain's Ethics of Art." New Blackfriars 99, no. 1079 (July 6, 2016): 66–83. http://dx.doi.org/10.1111/nbfr.12211.

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James, A. "Jacques Roubaud and the Ethics of Artifice." French Studies 63, no. 1 (January 1, 2009): 53–65. http://dx.doi.org/10.1093/fs/knn130.

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May, T., and B. Hutchens. "Jacques Ranciere and the Ethics of Equality." SubStance 36, no. 2 (January 1, 2007): 20–36. http://dx.doi.org/10.1353/sub.2007.0033.

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Vaittinen, Tiina. "An Ethics of Needs: Deconstructing Neoliberal Biopolitics and Care Ethics with Derrida and Spivak." Philosophies 7, no. 4 (June 30, 2022): 73. http://dx.doi.org/10.3390/philosophies7040073.

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The body in need of care is the subaltern of the neoliberal epistemic order: it is that which cannot be heard, and that which is muted, partially so even in care ethics. In order to read the writing by which the needy body writes the world, a new ethics must be articulated. Building on Jacques Derrida’s philosophy of deconstruction, Gayatri Chakravorty Spivak’s notions of subalternity and epistemic violence, critical disability scholarship, and corporeal care theories, in this article I develop an ethics of needs. This is an ethical position that seeks to read the world that care needs write with the relations they enact. The ethics of needs deconstructs the world with a focus on those care needs that are presently responded to with neglect, indifference, or even violence: the absence of care. Specifically, the ethics of needs opens a space—a spacing, an aporia—for a more ethical politics of life than neoliberal biopolitics can ever provide, namely, the politics of life of needs.
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YOSHIY II, FRANZ JOSEPH C. "Discerning Différance in Jacques Derrida’s Ethics of Hospitality." Kritike: An Online Journal of Philosophy 11, no. 2 (December 1, 2017): 198–221. http://dx.doi.org/10.25138/11.2.a11.

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Deranty, Jean-Philippe. "Jacques Rancière’s Contribution to The Ethics of Recognition." Political Theory 31, no. 1 (February 2003): 136–56. http://dx.doi.org/10.1177/0090591702239444.

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Armbruster, Marian Tim. "Der traumatische Eintritt in die Welt bei Jacques Lacan." Vierteljahrsschrift für wissenschaftliche Pädagogik 95, no. 4 (December 5, 2019): 554–68. http://dx.doi.org/10.30965/25890581-09501049.

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Abstract Jacques Lacan. The Traumatic Entry into the World With the development of modernity, previous ideas of ethics and morality came into crisis. In order to open the door to a new way of moral education, the article analyzes how human predisposition is understood in Lacan’s works. The focus on the traumatic entry into the language shows how the subject loses its immediacy and how this process troubles the educational theory of ethics.
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Taubman, Peter M. "Alain Badiou, Jacques Lacan and the Ethics of Teaching." Educational Philosophy and Theory 42, no. 2 (January 2010): 196–212. http://dx.doi.org/10.1111/j.1469-5812.2009.00532.x.

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Dissertations / Theses on the topic "Jacques Ethics"

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Neill, Calum. "Without ground : Lacanain ethics and the assumption of democracy." Thesis, Manchester Metropolitan University, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.288144.

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RODRIGUES, CARLA. "TRACES OF THE FEMININE: ETHICS AND POLITICS IN JACQUES DERRIDA." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2010. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=17394@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
Este trabalho se propõe a refletir sobre a maneira como o filósofo Jacques Derrida pensa o feminino e faz articulações entre o pensamento do feminino e a maneira como ele pensa a ética e a política. Estão em debate temas caros ao pensamento da desconstrução, como o questionamento da metafísica da presença e sua respectiva garantia de sentido; a suspensão, entre aspas, de todos os conceitos filosóficos, o tratamento do sexual, do identitário e do ontológico e suas relações com o tema da diferença; além das proposições do feminino como estrutura radical de acolhimento. Através de tais tematizações, o autor recoloca em novos termos tanto a ética, renomeada de hospitalidade incondicional, quanto a política, que passa a ser chamada de responsabilidade infinita.
This work intends to reflect on how the philosopher Jacques Derrida thinks the feminine and makes links between the thoughts of the feminine and the way he thinks ethics and politics. Are in discussion topics important to deconstruction, as the questioning of the metaphysics of presence; the suspension in quotation marks, of all philosophical concepts, the treatment of sexual, the identity and ontological and its relationship to the theme of difference, beyond the propositions of the feminine as otherness. Through such discussions, the author brings back in terms of both new ethics, renamed unconditional hospitality, as the policy, which shall be called the infinite responsibility.
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Hamman, J. N. (Johannes Nicolaas). "Poststructural ethics and the possibility of a general ethical theory." Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51883.

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Thesis (MPhil)--University of Stellenbosch, 2000.
ENGLISH ABSTRACT: This study is concerned with the possibility and characterisation of poststructural ethics and the ethics of general theories. It contains a review of selected readings on Modernity and provides a "snapshot" of an ethical system that is essentially rule based and privileges rationality. Some of the problems with such a system, such as inflexibility, tolerance based on superiority and force and the privileging of male gender is explored. It proceeds by perusing some literature on postmodernity as an open ethical system in which values are free floating and lists of rules are constantly produced and disregarded in a dizzying ethical free for all in which "anything goes". No value is considered more worthwhile than personal survival. As a starting point for reading Modernity and postmodernity together, Levinas introduces a radical perspective on ethics that can be read as a condemnation of postmodern morality. He relates an ethics in which the survival of the "other" is more important than the survival of the self. However, he does not ground the metaphysics of such a privilege in rationality or knowledge and hence does not turn it into an ethical rule, but rather, subtly shifts the responsibility for the other person to an ultimate responsibility for the Other as God. This radical responsibility is rejected by deconstruction which does not reject either postmodernity or Modernity but is an attempt to think through the limits of rule-orientated rationality, free-play and mystical metaphysics to produce an ethical awareness that has a sensitivity for the complexity of context. Through the notion of "writing", the peculiarities it displays and the objections it attracts, Derrida seeks to establish a uniquely ethical writing that is both a stable manifestation of ethics and a dynamic engagement with those subject to it. With these readings in the background the thesis attempts to provide a framework for poststructural ethics. It is an ethics based in the notion of friendship but does not ground itself in any guarantees. It re-evaluates rationality in terms of a sublime struggle for meaning and truth. This sublime struggle offers a unique perspective on political debates that strive towards responsible development for multicultural societies and also on a sociological approach to law and the ability to dispense justice without undue prejudice. The main contention of the thesis is that although poststructuralism does not suppose a grounding metaphysics in either rationality or responsibility towards God it cannot be satisfied with the self-indulgent nihilism of an "anything goes" postmodernism. Thus, it depends on the notion of a "complex system" that "self-organises" and produces limits through spontaneous connections. Through the working of deconstruction complex systems can take on a more human manifestation as friendships flourish and decay through the interaction of faces.
AFRIKAANSE OPSOMMING: Hierdie studie is gemoeid met die moontlikheid en karakterisering van poststrukturele etiek en die etiek van algemene teorië. Dit bevat In geselekteerde oorsig van Moderniteit en verskaf In "kiekie" van In etiese sisteem wat essentieël op reëls gebasseer is en rationaliteit privilegieer. Sommige probleme met so In sisteem, soos byvoorbeeld onbuigsaamheid, verdraagsaamheid gegrond in superioriteit, geweld en die privilegieering van manlikheid, word ondersoek. Die studie sit voort deur sommige literatuur oor postmoderniteit as In oop etiese sisteem onder oë te neem. So In sisteem veronderstel vryvloeiende waardes en lyste van reëls wat gedurig geproduseer en geabandoneer word in In duisligwekkende etiese vryspel wat beskryf kan word as "anything goes". Geen waarde word hoër geag as persoonlike oorlewing nie. As die beginpunt van In lesing wat Moderniteit en postmoderniteit met mekaar in verband bring verskaf Levinas In radikale perspektief op etiek wat verdoemend staan teenoor die moraliteit van postmoderniteit. Hy beskryf In etiek waarin die oorlewing van die "ander" meer belangrik geag word as die oorlewing van die self. Hy grond egter nie die metafisieka van so In voorreg in rationaliteit of kennis nie, en lê dit dus nie neer as In etiese reël nie, maar verskuif eerder op subtitle wyse verantwoordelikheid vir die ander persoon na In uiteindelike verantwoordelikheid vir die Ander as God. Laasgenoemde radikale verantwoordelikheid word deur dekonstruksie verwerp in In poging om postmoderniteit en Moderniteit saam te snoer en die limiete van reël-georiënteerde rationaliteit, vry-spel en mistiese metafisieka deur te dink. Hierdeur word 'n etiese gewaarwording geproduseer wat sensitiviteit vir die kompleksiteite van konteks vertoon. Deur die nosie van "skryf', die eienaardighede en teenkanting daaraan verbonde, is Derrida op soek na die neerlegging van In unike etiese skryf wat beide In stabille manifestasie van etiek is en 'n dinamiese betrokkenheid by die wat daaraan onderhewig staan. Met hierdie leeswerk in die agtergrond poog die tesis om 'n raamwerk vir poststrukturele etiek daar te stel. Dit is In etiek wat as basis die nosie van vriendskap aanvaar sonder om enige waarborge uit te deel. Rationaliteit word gere-evalueer in terme van In sublime stryd vir betekenis en waarheid. Hierdie sublime stryd bring 'n unieke perspektief na politieke debatte wat volhoubare ontwikkeling in multikulturele samelewings ten doel het en vir In sosiologiese benadering tot die reg en regsvaardigheid. Alhoewel poststrukturele etiek nie In metanarratief veronderstel, soos die etiek van Moderniteit, nie kan dit egter ook nie tevrede wees met die destabiliserende nihilisme van 'n "anything goes" postmodernisme nie. Poststrukturele etiek steun dus swaar op die idee van 'n "komplekse sisteem" wat self-organiseer en llrniette stel deur middel van spontane konneksievorming. Deur die werking van dekonstruksie kan so In komplekse sisteem ook in meer menslike terme verwoord word as vriendskappe wat groei en vergaan in die interaksie tussen "gesigte".
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Sant, Janice. "The ethics of poetic force : Jacques Derrida, Hélène Cixous, Paul Celan." Thesis, Cardiff University, 2017. http://orca.cf.ac.uk/107652/.

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This thesis makes the claim that there is an important correlation between the poetic and the ethical in the work of Jacques Derrida, Hélène Cixous and Paul Celan. Taking its cue from Derrida’s 1988 ‘Che cos’è la poesia?’, it proposes that what he calls the ‘poematic’ entails an ethical experience. It seeks to show that the underlying link between the poetic and the ethical as it emerges in Derrida’s text calls for a reconsideration of the relation between the literary and the ethical. Rather than merely describe ethical situations or prescribe ethical behaviour, the poetic involves an ethical experience of the arrival or ‘invention’ (from the Latin invenire: to come upon) of the other. Focusing on Derrida’s notions of responsibility and hospitality in turn, it argues that the interruption at the heart of Derrida’s ethical event is what characterises poetic force. Chapter 1 presents a reading of Derrida’s notion of the poetic as an instance of ethical responsibility. It begins with a discussion of Derrida’s understanding of responsibility that underlines the importance of the interrelation between the secret, the call and the response. It subsequently argues that the poetic dictate, like responsibility, also involves an interruptive call or apostrophe that demands a response. Referring closely to the biblical narrative of Abraham’s near-sacrifice of Isaac as well as Derrida’s notions of the ‘double yes’ and the countersignature, it finally considers the ethics of poetic response. Chapter 2 claims that the force of Hélène Cixous’s work is intricately bound to the Derridean ethical imperative of responsibility as explored in Chapter 1. It begins by showing the parallels between Cixous’s ‘coming to writing’ and the Derridean notion of the poetic dictate. It maintains that the complex question of genre in Cixous’s work is related to her writing practice as an instance of submitting to the call of the other. Finally, it argues that the ethical import of her work is to be found in what Derrida has described in terms of a monstrous force. Turning its attention primarily to Derrida’s seminars around the subject of hospitality, Chapter 3 begins by focusing on the inherent violence in hospitality through an analysis of the etymological root of the word ‘hospitality’ and Derrida’s neologism ‘hostipitality’. It then addresses Derrida’s aphoristic claim that an ‘act of hospitality can only be poetic’. Relating this assertion to his understanding of invention as the instance of the coming of the other, it argues that the poetic is ethical at its core because it invents the impossible. Finally, drawing out the implications of Derridean hospitality for a reading of Sophocles’ play ‘Antigone’, it demonstrates that the eponymous character enacts the poetic experience at the centre of the discussion. In an extended analysis of the notion poetic hospitality, Chapter 4 takes the concept of the uncanny in Paul Celan’s ‘Der Meridian’ speech as its foremost concern. It makes the claim that the ethical force in Celan’s oeuvre lies in its power to overcome the uncanny automaticity of art. It then turns to ‘Die Niemandsrose’ to explore the uncanny in relation to what Celan calls the ‘groundlessness’ of the poem. Finally, it suggests that the uncanny in Celan’s oeuvre can be seen as the ethical counterpart to the aesthetic of the Romantic sublime that is arguably no longer possible today.
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Smith-Parris, Penny. "Towards a deconstructive ethics an economic sacrifice and the logic of the gift /." Diss., Columbia, Mo. : University of Missouri-Columbia, 2008. http://hdl.handle.net/10355/5661.

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Thesis (M.A.)--University of Missouri-Columbia, 2008.
The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on July 8, 2009) Includes bibliographical references.
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Diakoulakis, Christoforos. "Jacques Derrida and the necessity of chance." Thesis, University of Sussex, 2012. http://sro.sussex.ac.uk/id/eprint/43290/.

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Chance, in the sense of the incalculable, the indeterminable, names the limit of every estimation of the truth. Whereas traditional philosophical discourses aspire to transcend this limit, deconstruction affirms on the contrary its necessity; not as a higher principle that relativizes truth and renders all our calculations futile, as is commonly suggested by flippant appropriations of Derrida's work, but as a structural property within every event and every concept, every mark. Rather than a mere impediment to the pursuit of truth then, the incalculable forms a necessary correlative of the pursuit itself. Deconstruction effectively attests to and exemplifies the dependence of every philosophical discourse on its irreducible, inherent limitation. With reference to numerous commentaries on Derrida's work, Chapter 1 shows that the unconditional indeterminability of a deconstructive, methodological identity is indissociable from deconstruction's critical import. And as Chapter 2 verifies in turn, focusing now primarily on Derrida's lecture ‘My Chances/Mes Chances' and the performative aspects of his writing, deconstruction's appeal to the accidental and the idiomatic is not a call to irresponsibility and a turning away from theory; it is what ensures its remarkable theoretical consistency. Through close readings of Aristotle, Freud, Richard Rorty and William James, Chapter 3 demonstrates that any attempt to regulate chance cannot help but put chance to work instead. Not even fiction can arrest its contaminating force. Reading Derrida alongside Edgar Allan Poe, Chapter 4 posits that the commonsensical conception of chance as a deviation from the truth is bound up with an uncritical notion of literary writing as sheer untruthfulness, and hence as the site of pure chance. The constitutive pervasiveness of chance bears out, in the first place and above all, the instability of the limit that separates fiction from non-fiction, truth from non-truth.
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Ward, Raymond. "Collective Agency in Christian Ethics: A Study of Reinhold Niebuhr and Jacques Maritain." Thesis, Boston College, 2014. http://hdl.handle.net/2345/bc-ir:103621.

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Thesis advisor: Lisa S. Cahill
This dissertation makes a case for renewed attention to the notion of collective agency and responsibility in Christian ethics. The overarching argument is that the kinds of moral claims we frequently make on social groups cannot be adequately reduced to individual or structural terms, and that a rightly construed sense of collective agency can help fill this conceptual gap. This view is in keeping with important elements of Christian reflection on the nature of social interaction and social life, and the main goal of the dissertation is the development of a model for understanding some groups as collective moral agents. After a survey of treatments of the problem of collective agency and responsibility in the Bible and Christian theology in the introduction, the dissertation turns to the work of two major figures in twentieth century Christian ethics, Jacques Maritain and Reinhold Niebuhr, to provide the central elements of this view of collective agency. Namely, these figures supply contrasting but mutually correcting accounts of individual intersubjectivity, structural non-reducibility, and collective intentionality in social groups. Perspectives from the social sciences and from analytic philosophy help clarify the issues at hand and adjudicate the differences between Maritain and Niebuhr. The dissertation ends with a theological synthesis of the forgoing discussion, proposing a view of the potential for collective moral agency that takes account of the capacity for both friendship and coercion in human intersubjectivity, for both community and conflict in social organization, and for both intentional creativity and impersonal functionality in the interaction of individual and structural elements of social life
Thesis (PhD) — Boston College, 2014
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Nordle, Ryan. "Ethics in Iran: Jacques Lacan and the Films of Abbas Kiarostami's "Koker Trilogy"." ScholarWorks @ UVM, 2019. https://scholarworks.uvm.edu/graddis/1067.

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In 1900, Sigmund Freud published The Interpretation of Dreams, establishing climacteric concepts for psychoanalysis and creating a structure upon which he built the theory and his career. 20 years later, he had entirely revised these concepts that solidified the foundation of psychoanalysis. In Beyond the Pleasure Principle (1920), Freud notably theorizes the ‘death drive’ for the first time, a radical but necessary break from the economics of the pleasure principle. Often, the death drive is taken to be the most important contribution of this essay, but I argue that the lasting message to be gleaned from Freud is what he concludes Beyond the Pleasure Principle with: “We must be ready, too, to abandon a path that we have followed for a time, if it seems to be leading to no good end. Only believers, who demand that science shall be a substitute for the catechism they have given up, will blame an investigator for developing or even transforming his views.” In this thesis, I argue that we can develop a necessary Ethic from this way that Freud approached the formation of his work. Drawing on the further developments from Jacques Lacan, I claim that one can take theory of the gaze as an ethical moment: the point at which one is faced with a disruption that they are tasked to carry out “to see where it will lead,” as Freud puts it. Further, I utilize this formation of the Ethic to read the films of Abbas Kiarostami’s “Koker trilogy” to highlight the points at which we can locate the characters, form, and content of these films as realizations of such ethical moments.
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Anderson, Peter Micah. "The Presence of the Peaceable Kingdom| Shaping Christian Social Ethics from Jacques Ellul and Stanley Hauerwas." Thesis, Southeastern Baptist Theological Seminary, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10274575.

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The need for holistic solutions to diverse problems presents the church with an opportunity for a social witness shaped by the gospel. As a step toward accomplishing this end, this dissertation aspires to establish a refreshed approach for understanding Christian social engagement as fundamental expressions of the character of God through the virtuous witness of the church. To begin, chapter 1 contains the introduction to the dissertation, beginning with a statement of the thesis, namely, the church embodies a prophetic social ethic in the world through presence, possibility, and place as expressions of the theological virtues of faith, hope, and love. Following the articulation of this thesis will be definitions of “faith,” “hope”, and “love.” A proper understanding of these terms is crucial to the dissertation, and each will be elaborated further as the project progresses. This chapter closes with an overview of the project by explaining research methodology and brief chapter summaries.

Chapter 2 begins the explanation of the proposed virtuous social ethic: presence. Drawing together particular contributions from Ellul and Hauerwas to reveal how Christian faith enacted in social ethics requires the faithful ecclesial witness of God's people in the world. The goal of this chapter is to unpack, develop, and synthesizing particular emphases from the theological ethics developed by Ellul and Hauerwas. The resulting combination strengthens each respective position to encourage healthy Christian social presence from a disciplined theology of faithful presence.

Significantly, Ellul and Hauerwas encourage Christian social witness empowered by the revelational foundations of Scripture and biblical community. As well, the enduring witness of the church in the face of social instability, coercion, and injustice remains the peaceful paradigm of Jesus Christ. Only through genuine faith granted by the sovereign choice of God is the church able to maintain a prophetic and incarnational presence in the world. This chapter concludes by developing a theology of faithful presence revealed in the disciplined faithfulness of God's holy, redeemed people.

Chapter 3 moves from presence to possibility. The first part of this chapter explores how Ellul and Hauerwas see Christian hope driving and shaping the redeemed community. That is, joining Ellul's hopeful Christian freedom with Hauerwas' eschatological ethic encourages the church to embrace a broader vision for moral action. Such a living hope drives the Christian community to seek the substantive social good shaped by the dynamic awareness of God's lordship over all creation.

Chapter 4 moves to the third part of the proposed Christian social ethic: place. Through a loving relationship with the world, the church does not neglect cultural needs nor capitulate to social pressures but practices a dynamic commitment to Christ through enacting God's love. Christian social ethics are thwarted before they begin without an effort to know and understand context.

The first part of this section examines the way Ellul and Hauerwas describe the love exemplified by the church in relationship with God and the world. Specifically, Ellul's emphasis on living in relationship with the world complements Hauerwas' commitment to truthful community and Christian presence among the sick and suffering. The second part of this chapter further unpacks the lived significance of the loving God's world. Ellul's dialectic social ethic emphasizing man's need for divine intervention, Hauerwas points to the practiced presence of Jesus as the church's path to loving social witness. As a synthesis of the first two sections of this chapter, the final section explores how the Christian living in loving relationship with the world demands a rich theology of place emphasizing personal relationship, apologetic disposition, and temporary expressions.

Chapter 5 will wrap up this study by providing review, final analysis, and areas for further study. The church has a divine responsibility to embody the goodness and character of God in the world. Yet, the church often reacts in extremes by cultural capitulation or sectarianism. In light of this, the church must develop a balanced approach to the cultivation and practice of Christian virtues of faith, hope, and love. Even more, in the face of social marginalization, the church must maintain a creative yet distinctly Christian approach to social ethics. The hope of this study is to provide a constructive analysis of proposals made by Jacques Ellul and Stanley Hauerwas in order to empower the church to rightly embody the character of God for the glory of God and the good of the world. (Abstract shortened by ProQuest.)

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Swanson, Stephen. "The stranger in the dark the ethics of Levinasian-Derridean hospitality in noir /." Bowling Green, Ohio : Bowling Green State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1182190991.

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Books on the topic "Jacques Ethics"

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Jacques Derrida's aporetic ethics. Lanham, MD: Lexington Books, 2007.

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Jacques Derridas praktische Philosophie. München: W. Fink Verlag, 2005.

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Eros and ethics: Reading Jacques Lacan's Seminar VII. Albany: State University of New York Press, 2009.

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La inteligencia ética: La propuesta de Jacques Maritain. Bern: P. Lang, 1995.

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Derrida: Ethics under erasure. London: Continuum, 2012.

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The political ethics of Jean-François Lyotard and Jacques Derrida. Leuven: Peeters, 2010.

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Lacanian ethics and the assumption of subjectivity. Houndmills, Basingstoke, Hampshire: Palgrave Macmillan, 2011.

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Resist the powers with Jacques Ellul. Sutherland, NSW, Australia: Albatross Books, 1995.

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Derrida: Deconstruction from phenomenology to ethics. Cambridge, UK: Polity Press, 1999.

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Resta, Caterina. L' evento dell'altro: Etica e politica in Jacques Derrida. Torino: Bollati Boringhieri, 2003.

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Book chapters on the topic "Jacques Ethics"

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Sadler, Gregory B. "Outlines of Jacques Lacan’s Ethics of Subjectivity." In The Ethics of Subjectivity, 214–39. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137472427_13.

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Kakoliris, Gerasimos. "Jacques Derrida on the Ethics of Hospitality." In The Ethics of Subjectivity, 144–56. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137472427_9.

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Taubman, Peter M. "Alain Badiou, Jacques Lacan and the Ethics of Teaching." In Thinking Education through Alain Badiou, 45–61. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444391527.ch4.

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Castagna, Marco. "Psychoanalysis at the Test of Time: Jacques Lacan’s Teaching." In Studies in Applied Philosophy, Epistemology and Rational Ethics, 157–66. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-24895-0_18.

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Von Schomberg, René. "From the Ethics of Technology to the Ethics of Knowledge Assessment." In The Information Society: Innovation, Legitimacy, Ethics and Democracy In honor of Professor Jacques Berleur s.j., 39–55. Boston, MA: Springer US, 2007. http://dx.doi.org/10.1007/978-0-387-72381-5_6.

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Chen, John Z. Ming, and Yuhua Ji. "Jacques Derrida and Chuang Tzu: Some Analogies in Their Deconstructionist Discourse on Language and Truth." In Canadian-Daoist Poetics, Ethics, and Aesthetics, 125–36. Berlin, Heidelberg: Springer Berlin Heidelberg, 2016. http://dx.doi.org/10.1007/978-3-662-47959-9_8.

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Dalton, Drew M. "The Problem of the Other and the Ethics of Resistance: Confronting the Ethical Deadlock of Phenomenology with Jacques Lacan." In Phenomenology for the Twenty-First Century, 33–53. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-137-55039-2_3.

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Llored, Patrick. "A Philosophy of Touching Between the Human and the Animal: The Animal Ethics of Jacques Derrida." In A Companion to Derrida, 507–23. Oxford, UK: John Wiley & Sons, Ltd, 2015. http://dx.doi.org/10.1002/9781118607138.ch30.

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Poullet, Yves. "Internet Governance : Some Thoughts after the two WSIS." In The Information Society: Innovation, Legitimacy, Ethics and Democracy In honor of Professor Jacques Berleur s.j., 201–24. Boston, MA: Springer US, 2007. http://dx.doi.org/10.1007/978-0-387-72381-5_20.

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van den Hoven, Jeroen. "ICT and Value Sensitive Design." In The Information Society: Innovation, Legitimacy, Ethics and Democracy In honor of Professor Jacques Berleur s.j., 67–72. Boston, MA: Springer US, 2007. http://dx.doi.org/10.1007/978-0-387-72381-5_8.

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