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Готові списки джерел за темами / Politics and Ethics

Добірка наукової літератури з теми "Politics and Ethics"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 20 лютого 2023

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Статті в журналах з теми "Politics and Ethics":

1

Betz, Joseph. "Business Ethics and Politics." Business Ethics Quarterly 8, no. 4 (October 1998): 693–702. http://dx.doi.org/10.2307/3857548.

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Abstract:What is the relation of business ethics to politics? My answer has two parts. First, business ethics exists quite apart from politics in matters of simple, basic ethical norms like those prohibiting lying, wanton injury, sexual harrassment. One would be foolish to unsettle this settled ethics as A. Z. Carr does in this article, “Is Business Bluffing Ethical?” For the business community thus loses the public’s trust and invites a government regulation of business smothering to business and burdensome to government.Second, there are issues in business ethics which do not represent a settled and shared and common ethics because they represent a choice between competing, almost equally attractive, values. These problems in business ethics can only have a political solution. Politics here represents the commitment to different basic values and will represent liberal and conservative extremes or some compromise in-between. The solution acceptable for these problems will change with the political climate and will be unstable. We should strive to keep the basic, simple, settled, ethical issues in business out of politics, and we should strive to be frank about our political differences as we needfully politicize the solutions to the more complex unsettled problems in business ethics.

2

Siburian, Togardo. "Melampaui Politisi, Menuju Negarawan: Refleksi Etis Kristiani." Societas Dei: Jurnal Agama dan Masyarakat 4, no. 1 (October 24, 2017): 64. http://dx.doi.org/10.33550/sd.v4i1.43.

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ABSTRACT: This article wants to study the possibility of principles of statemen for politician in these days. As we know, most politicians behave an conduct more as a handiman of politics, instead of a statemen (used to be called: politicos). Therefore Christian reflection on ethics became essential to comprehend the imbalance practice and concept that emerged. This studies is done from ethical perspective through library research. Out of the three things mentioned that make political issues today chaotic particularly is: 1) A detached politics from ethics, 2) political study today only focused on law and social studies, 3) and forget philosophical and historical perspective to the study. Based on the way of ethical politics today, we found a principles that enrich ecclesiastical mandate and transformation in society. KEYWORDS: political matters, ethics, politician, statemen, Christian, transformation, mandate, church.

3

Warren, Jeff. "Music ethics politics." New Sound, no. 50-2 (2017): 25–41. http://dx.doi.org/10.5937/newso1750025w.

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In the twenty-teens, music has been wrapped up in politics and ethics in several prominent events, including violent attacks at the Bataclan theatre in Paris and the Pulse Nightclub in Orlando, and the profiling of musical listening habits in the French governments "stop jihadism" campaign. Significant scholarship exists on music and politics, and interest in music and ethical philosophy is growing. More work, however, is needed in theorizing the connections between music, ethics, and politics. In 1951, Heidegger's essay "Building Dwelling Thinking" lists the words in the title without punctuation in an attempt to show how these three terms are intertwined even though they are often considered separate. While these words and concepts are not interchangeable, each relies upon or invokes the other. My title structurally mirrors Heidegger's, and my aim here is to elucidate how music is intertwined with ethics and politics.

4

ANDERSEN, KENNETH E. "The Politics of Ethics and the Ethics of Politics." American Behavioral Scientist 32, no. 4 (March 1989): 479–92. http://dx.doi.org/10.1177/0002764289032004012.

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5

Davids, L. M. "Politics or ethics?" South African Journal of Physiotherapy 42, no. 3 (August 31, 1986): 71–72. http://dx.doi.org/10.4102/sajp.v42i3.803.

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6

Guareschi, Pedrinho. "Ethics and Politics." Revista Katálysis 20, no. 3 (December 2017): 322–24. http://dx.doi.org/10.1590/1982-02592017v20n3p322.

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7

Badiou, Alain, and C. J. Davies. "Ethics and Politics." Philosophy Today 59, no. 3 (2015): 401–7. http://dx.doi.org/10.5840/philtoday201561074.

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8

Bobbio, Norberto, and Mara Bertelsen. "Ethics and Politics." Diogenes 46, no. 182 (June 1998): 13–42. http://dx.doi.org/10.1177/039219219804618202.

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9

Latham, Stephen R. "Ethics and Politics." American Journal of Bioethics 2, no. 1 (January 1, 2002): 46–47. http://dx.doi.org/10.1162/152651602317267907.

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10

Johnson, Conrad D. "Ethics and Politics." Teaching Philosophy 8, no. 3 (1985): 248–50. http://dx.doi.org/10.5840/teachphil19858360.

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Дисертації з теми "Politics and Ethics":

1

Guvenc, Deniz Ali Woloshin. "Max Stirner: Ontology, Ethics, Politics." Thesis, Université d'Ottawa / University of Ottawa, 2019. http://hdl.handle.net/10393/38841.

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Max Stirner has historically been charged with nihilism, narcissism, and nominalism. Yet there exists another Stirner—a Stirner attentive and responsive to the intricate uncertainty of existence. I argue that we can find in his destructive an-archism a spirited celebration of creativity and experimentation; in his wild anti-humanism, a gentle sympathy for the human life; in his aggressive atheism, an unwavering clemency for the heathen. Stirner’s vagabond ontology, egoist ethics, and insurrectionary politics culminate in a singular, joyful affirmation: there are other ways of being.

2

Bandinelli, Carolina. "Social entrepreneurship : sociality, ethics, and politics." Thesis, Goldsmiths College (University of London), 2017. http://research.gold.ac.uk/20533/.

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Social entrepreneurship is a growing cultural phenomenon that involves a variety of actors – politicians, academics, business men and women, private citizens - across a range of interconnected fields – e.g. social work, sustainable development, the sharing economy and technological innovation. Notwithstanding its heterogeneous manifestations, social entrepreneurship is characterised by the attempt to re-embed social and ethical dimensions within the individualised conduct of the entrepreneur of the self. The aim of this dissertation is to investigate how this process is thought of and negotiated on a subjective level by young social entrepreneurs in London and Milan. Based on an understanding of social entrepreneurs as individuals who perceive work as a means for self-expression, I contextualise this enquiry within the field of cultural studies on the changing nature of labour in neoliberal societies. This thesis draws on an 18-month period of multi-sited and reflexive fieldwork that involved recorded interviews, participant observation and action research. Combining thick ethnographic descriptions and theoretical analysis, I focus on social entrepreneurs’ understanding of sociality, ethics, and politics, in so far as they are intertwined with the discourses and practices of entrepreneurship. My argument develops in three stages: to begin with, I show that social entrepreneurs engage in opportunistic and compulsory sociality; then, I dwell on social entrepreneurs’ individualised form of ethics; finally, I contend that social entrepreneurs enact and embody a post-political subjectivity. This subjectivity is defined by discourses and actions whose scope and significance are restrained within the bounds of individuals’ experience and influence. What remains inevitably excluded from this conception of politics is the possibility to of formulating a structural analysis of social issues. In this respect, my research may be regarded as a study on how the neoliberal subject par excellence – the entrepreneur of the self – attempts to retrieve and reclaim her political and ethical agency, and what the implications and limits of this endeavour are.

3

Boran, Idil. "The ethics and politics of linguistic coexistence." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2002. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/NQ63406.pdf.

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4

Corcos, Alex. "Guy Debord's Situationism : theory, politics, ethics, protest." Thesis, University of Warwick, 2016. http://wrap.warwick.ac.uk/88598/.

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Guy Debord (1931-1994) was the director of the International situationniste journal and de facto leader of the group of artists, writers, filmmakers and political agitators who went by the same name. This thesis will consider his many articles, signed and unsigned, that he contributed to the journal alongside his films and the theoretical work for which he is best known, La Société du spectacle (1967) in order to analyse and critique his written, filmic and organisational contribution to the group. The notion of ‘Situationism’, one Debord and the Situationists disdained, will be examined in the course of an assessment of the Situationists’ enduring relevance to contemporary debates in thought and politics as well as to the theory and practice of protest. In resistance to attempts to cast the Situationists as Romantic idealists who founded their critique of society upon a notion of unalienated human nature in need of freeing from the fetters of a capitalistic spectacle, it will be argued that the Situationists presented a radical rejection of such notions in elaborating their own conception of the capacities for egalitarian political subjectivation. The first chapter deals with the formative influence of Marx and Marxism on Debord’s La Société du spectacle and Situationist theory more generally. The second chapter examines the Situationist concept of détournement, the diversion or hijacking of pre-existing cultural elements in new works, with particular reference to Debord’s films. A third chapter presents a particular conception of ethics which emerges from both the writings and the organisational practice of the Situationist International before a final chapter assessing the Situationists’ pertinence to twenty-first century emancipatory politics.

5

O'Byrne, Cheryl. "An Ethos of Dialogue: The Aesthetics, Ethics and Politics of Australian Matriography." Thesis, The University of Sydney, 2022. https://hdl.handle.net/2123/29796.

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This project explores life narratives Australian daughters have written about their mothers and published since 1990. It analyses how the daughters navigate the tensions between their desire to write the mother’s story and the myriad factors that impede their view and process; and it concentrates on the ethical and political implications of their aesthetic choices. At one end of the aesthetic spectrum (chapter 1) is a realist memoir which disregards the layers of mediation between text and mother. At the other end (chapter 5) is an avant-garde matriography which thematises these layers. Rather than argue that the move away from realism corresponds to a more ethical rendering of the mother—as hypothesised at the commencement of the project—the thesis argues that ethics derives from the extent to which the daughter acknowledges the complexity of her matriographical endeavour and of her mother subject. The thesis shows the ethical imperative for complexity is relevant on the interpersonal level, between daughter and mother, and that it extends to the political level: matriographies that depict complex maternal subjects, whether descriptively or through formal experimentation, contribute to undermining a Western cultural imaginary that, in Jacqueline Rose’s words, identifies motherhood as “the ultimate scapegoat for our personal and political failings.” A sixth chapter attends to Aboriginal daughter-mother writing and shifts attention from the ethics of settler writing to the ethics of settler reading. Echoing the interest in complexity that animates the first five chapters, it argues that an ethical reading position requires the settler to adopt a nuanced recognition of Aboriginal daughter-mother texts as aesthetic and political objects. The thesis, therefore, highlights the potential for activism inherent in Australian matriographies, and it articulates the conditions of composition and reception that should be met to ensure this potential is realised.

6

Ejizu, Chris I. "ETHICS OF POLITICS IN NIGERIA: THE CHRISTIAN PERSPECTIVE." Bulletin of Ecumenical Theology, 1989. http://digital.library.duq.edu/u?/bet,1359.

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7

Dickenson, Donna. "Moral luck in medical ethics and practical politics." Thesis, Open University, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.329198.

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8

Fung, Ronald Kam Fai. "The Science, Ethics and Politics of Contemporary Xenotransplantation." Thesis, The University of Sydney, 2016. http://hdl.handle.net/2123/16275.

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Due to the shortage of human donor organs and tissues, xenotransplantation has been championed as an alternative for patients with critical organ and tissue failure. For example, porcine islet transplantation could treat exocrine pancreatic insufficiency in Type 1 diabetes. Through a case study on Type 1 diabetes, this thesis highlights the therapeutic promise and scientific, clinical, ethical and regulatory challenges of clinical xenotransplantation. In clinical trials to date, porcine islet transplantation temporarily restored endogenous insulin production in a subset of patients however long-term efficacy remains to be achieved. Xenotransplantation also faces the significant barriers of immune rejection and xenozoonosis – the transmission of infectious agents from porcine grafts to human hosts, their close contacts and the broader community. Yet groundbreaking gene editing technologies like CRISPR/Cas9 could allow production of xenografts that are less immunogenic and pose minimal risk of xenozoonosis. There are also ethical concerns that clinical xenotransplantation undermines the moral status of animals and the personal liberties of xenograft recipients who are subjected to lifelong surveillance. However, these issues are not unique to xenotransplantation and parallels may be drawn with synthetic biology, another emerging biotechnology. As Australia develops a regulatory framework for xenotransplantation research, the uncertainty surrounding the public health risks suggests that a precautionary approach should be adopted. And although xenotransplantation research is fraught with scientific, clinical and ethical challenges, this should motivate policy makers and other stakeholders to devise innovative regulatory mechanisms that enable it to proceed in a safe and ethically defensible manner. As is the case with other emerging biotechnologies like stem cell therapy, it may take several decades before the full potential of xenotransplantation is realised.

9

Schwarz, Elke. "The biopolitical condition : re-thinking the ethics of political violence in life-politics." Thesis, London School of Economics and Political Science (University of London), 2013. http://etheses.lse.ac.uk/760/.

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This project interrogates how the biopolitical rationale conditions our contemporary subjectivities, politics and ethics, in order to critique the ethical justifications of technology driven practices of political violence put forth in present counter-terrorism struggles. Employing the work of Hannah Arendt, and her insights into life-politics and technology to construct a biopolitical lens that adds to traditional Foucaultian analyses of biopolitics, my original contribution to knowledge is thus twofold in a) elaborating core aspects of an Arendtian theory of biopolitics, with which then to b) identify the theoretical underpinnings of biopolitically informed forms of ethics in emerging practices of technology-driven political violence. While a number of scholars have drawn on Arendt for the analysis of the biopolitical dimensions of contemporary violence, a systematic independent account of her work on biopolitical trajectories and technologies remains under-developed in current scholarship. In this work, I suggest that the Arendtian life-politics account allows us to recognise a duality at work in the biopolitical shaping of subjectivities: the politicisation and technologisation of zoe, on one hand, and the ‘zoeficiation’ of politics on the other. It is this duality that conditions the human, politics, and the role and justifcations of violence in modernity. Within these two umbrella categories, the project addresses the equally under-examined but pressing question of the ethics of technology-driven modalities of political violence in a contemporary context and argues that a biopolitically informed rationale of ethics occludes the possibility to engage with ethics as a perpetual and ever-anew arising and political demand that must be taken responsibility for. The analysis in this work unfolds in two parts to draw out and critically address the biopolitically informed ethical rationales of political violence. The first part engages closely with Arendt’s work to establish the theoretical framework of biopolitics for the project’s central analysis. The second part then departs from an exposition of Arendt’s work and draws on this framework to highlight and critique the implications of biopolitically infused subjectivities, politics, violence and ethics.

10

Pascarella, John Antonio. "Friendship, Politics, and the Good in Aristotle's Nicomachean Ethics." Thesis, University of North Texas, 2015. https://digital.library.unt.edu/ark:/67531/metadc801900/.

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In Aristotle's Nicomachean Ethics, Books VIII and IX provide A philosophic examination of friendship. While these Books initially appear to be non sequiturs in the inquiry, a closer examination of the questions raised by the preceding Books and consideration of the discussion of friendship's position between two accounts of pleasure in Books VII and X indicate friendship's central role in the Ethics. In friendship, Aristotle finds a uniquely human capacity that helps readers understand the good is distinct from pleasure by leading them to think seriously about what they can hold in common with their friends throughout their lives without changing who they are. What emerges from Aristotle's account of friendship is a nuanced portrait of human nature that recognizes the authoritative place of the intellect in human beings and how its ability to think about an end and hold its thinking in relation to that end depends upon whether it orders or is ordered by pleasures and pains. Aristotle lays the groundwork for this conclusion throughout the Ethics by gradually disclosing pleasures and pains are not caused solely by things we feel through the senses, but by reasoned arguments and ideas as well. Through this insight, we can begin to understand how Aristotle's Ethics is a work of political philosophy; to fully appreciate the significance of his approach, however, we must contrast his work with that of Thomas Hobbes, his harshest Modern critic. Unlike Aristotle, Hobbes is nearly silent on friendship in his political philosophy, and examining his political works especially Leviathan reveals the absence of friendship is part of his deliberate attempt to advance a politics founded on the moral teaching that pleasure is the good. Aristotle's political philosophy, by way of contrast, aims to preserve the good, and through friendship, he not only disentangles the good from pleasure, but shows a level of human community more suitable for preserving the good than political regimes because these communities have more natural bonds than any regime can hope to create between its citizens.

Більше джерел

Книги з теми "Politics and Ethics":

1

Greif, Hajo, and Martin Gerhard Weiss, eds. Ethics, Society, Politics. Berlin, Boston: DE GRUYTER, 2013. http://dx.doi.org/10.1515/9783110336399.

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2

Provis, Chris. Ethics and organisational politics. Cheltenham: Edward Elgar, 2004.

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3

Bell, Duncan. Ethics and world politics. Oxford: Oxford University Press, 2010.

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4

Luigi, Bonanate. Ethics and international politics. Columbia, SC: University of South Carolina Press, 1996.

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5

Luigi, Bonanate. Ethics and international politics. Cambridge [England]: Polity Press, 1995.

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6

Murove, Munyaradzi Felix. African Politics and Ethics. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-54185-9.

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7

Gregson, John. Marxism, Ethics and Politics. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-03371-2.

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8

Hösle, Vittorio. Objective idealism, ethics, and politics. Notre Dame, Ind: University of Notre Dame Press, 1998.

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9

Marie, Donahue Anne, ed. Ethics in politics and government. New York: H.W. Wilson, 1989.

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10

Owen, Williams Bernard Arthur, and Royal Institute of Public Administration., eds. Politics, ethics and public service. London: Royal Institute of Public Administration, 1985.

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Частини книг з теми "Politics and Ethics":

1

Kary, Michael. "Ethical Politics and Political Ethics I: Agathonism." In Mario Bunge: A Centenary Festschrift, 467–85. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-16673-1_27.

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2

Fisher, Thomas. "Politics." In The Architecture of Ethics, 128–31. New York : Routledge, 2019.: Routledge, 2018. http://dx.doi.org/10.4324/9781351065740-31.

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3

Moriarty, Jeffrey. "Business and Politics." In Business Ethics, 204–25. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781351016872-10.

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4

Gaita, Raimond. "Ethics and Politics." In Good and Evil: An Absolute Conception, 247–68. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-21202-6_14.

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5

Overman, Elizabeth S. "Politics and Ethics." In Global Encyclopedia of Public Administration, Public Policy, and Governance, 4746–49. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-20928-9_2338.

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6

Edmondson, Henry T. "Ethics and Politics." In Global Encyclopedia of Public Administration, Public Policy, and Governance, 1892–903. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-20928-9_2359.

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7

Wilde, Lawrence. "Ethics and Politics." In Ethical Marxism and its Radical Critics, 142–54. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1007/978-1-349-26865-8_8.

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8

Overman, Elizabeth S. "Politics and Ethics." In Global Encyclopedia of Public Administration, Public Policy, and Governance, 1–4. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-31816-5_2338-1.

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9

Edmondson, Henry T. "Ethics and Politics." In Global Encyclopedia of Public Administration, Public Policy, and Governance, 1–12. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-31816-5_2359-1.

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10

Soysal, Mümtaz. "Ethics and Politics." In Ethics of the Professions: Medicine, Business, Media, Law, 158–67. Berlin, Heidelberg: Springer Berlin Heidelberg, 1999. http://dx.doi.org/10.1007/978-3-642-60153-8_11.

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Тези доповідей конференцій з теми "Politics and Ethics":

1

Marola, Victor. "THE RELATIONSHIP BETWEEN ETHICS AND POLITICS IN ARISTOTLE�S POLITICS AND THE NICOMACHEAN ETHICS." In 4th International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2017. STEF92 Technology, 2017. http://dx.doi.org/10.5593/sgemsocial2017/22/s09.084.

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2

Cecioni, A., and V. Pineda. "Ethics, geological risks, politics and society." In GEO-ENVIRONMENT 2006. Southampton, UK: WIT Press, 2006. http://dx.doi.org/10.2495/geo060021.

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3

Sicart, Miguel, and Martin Pichlmair. "Playing Ourselves into Feudalism: The Politics and Ethics of Playful Automation." In Politics of the Machines - Art and After. BCS Learning & Development, 2018. http://dx.doi.org/10.14236/ewic/evac18.5.

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4

Moore, Jared. "Towards a more representative politics in the ethics of computer science." In FAT* '20: Conference on Fairness, Accountability, and Transparency. New York, NY, USA: ACM, 2020. http://dx.doi.org/10.1145/3351095.3372854.

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5

Nieuwland, J. "61. Politics of ecological public health: a Poggean perspective." In 13th Congress of the European Society for Agricultural and Food Ethics. The Netherlands: Wageningen Academic Publishers, 2016. http://dx.doi.org/10.3920/978-90-8686-834-6_61.

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6

Gennari, Francesca. "ETHICS COMMITTEES FOR CORPORATE CULTURE OF SUSTAINABILITY." In Fifth International Scientific-Business Conference LIMEN Leadership, Innovation, Management and Economics: Integrated Politics of Research. Association of Economists and Managers of the Balkans, Belgrade, Serbia, 2019. http://dx.doi.org/10.31410/limen.s.p.2019.25.

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7

Chiu, Y. C., and F. Y. Li. "33. Sustainability, ethics, and politics: NGOs’ advocacy discourses on anti-GM food." In 14th Congress of the European Society for Agricultural and Food Ethics. The Netherlands: Wageningen Academic Publishers, 2018. http://dx.doi.org/10.3920/978-90-8686-869-8_33.

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8

Salzani, C., and Z. Weisberg. "67. The ethics and politics of cultured meat: food transition, big business, ‘humanewashing’." In EurSafe 2022. The Netherlands: Wageningen Academic Publishers, 2022. http://dx.doi.org/10.3920/978-90-8686-939-8_67.

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9

de Melo Araújo, S. "32. ‘Something a little bit ‘tasty’’ – George Orwell, food, politics, and empathy." In 13th Congress of the European Society for Agricultural and Food Ethics. The Netherlands: Wageningen Academic Publishers, 2016. http://dx.doi.org/10.3920/978-90-8686-834-6_32.

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San-Epifanio, L. Escajedo. "55. The politics of food waste and food poverty in the EU: some ethical reflections." In 13th Congress of the European Society for Agricultural and Food Ethics. The Netherlands: Wageningen Academic Publishers, 2016. http://dx.doi.org/10.3920/978-90-8686-834-6_55.

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Звіти організацій з теми "Politics and Ethics":

1

Bogner, Alexander, ed. How Politics Deals with Expert Dissent: The Case of Ethics Councils. Vienna: self, 2013. http://dx.doi.org/10.1553/ita-pa-ab-10-01.

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2

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

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Анотація:

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

3

Sutter, Richard L. Getting Relevant: Political Education and Military Ethics. Fort Belvoir, VA: Defense Technical Information Center, March 1988. http://dx.doi.org/10.21236/ada192496.

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4

Bazzi, Samuel, and Matthew Gudgeon. The Political Boundaries of Ethnic Divisions. Cambridge, MA: National Bureau of Economic Research, May 2018. http://dx.doi.org/10.3386/w24625.

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5

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

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

6

Munshi, Kaivan, and Mark Rosenzweig. Insiders and Outsiders: Local Ethnic Politics and Public Goods Provision. Cambridge, MA: National Bureau of Economic Research, November 2015. http://dx.doi.org/10.3386/w21720.

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7

Baker, James E. Ethics and Artificial Intelligence: A Policymaker's Introduction. Center for Security and Emerging Technology, April 2021. http://dx.doi.org/10.51593/20190022.

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The law plays a vital role in how artificial intelligence can be developed and used in ethical ways. But the law is not enough when it contains gaps due to lack of a federal nexus, interest, or the political will to legislate. And law may be too much if it imposes regulatory rigidity and burdens when flexibility and innovation are required. Sound ethical codes and principles concerning AI can help fill legal gaps. In this paper, CSET Distinguished Fellow James E. Baker offers a primer on the limits and promise of three mechanisms to help shape a regulatory regime that maximizes the benefits of AI and minimizes its potential harms.

8

Michalopoulos, Stelios, and Elias Papaioannou. On the Ethnic Origins of African Development Chiefs and Pre-colonial Political Centralization. Cambridge, MA: National Bureau of Economic Research, September 2014. http://dx.doi.org/10.3386/w20513.

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9

Haider, Huma. Addressing Political Exclusion of Ethnic Minorities, IDP’s, and Refugees in the Eastern Neighbourhood. Institute of Development Studies, March 2022. http://dx.doi.org/10.19088/k4d.2022.055.

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The quality of political inclusion of ethnic minorities1 in the Eastern Neighbourhood remains a significant challenge, despite institutions in place to promote the rights of national minorities and various programming designed to foster inclusion. This rapid review surveys donor, academic and NGO literature in this field. Literature on addressing the political exclusion of ethnic minorities is limited, with discussion of donor interventions even more sparse. The report thus draws on government initiatives; and on recommendations based on the country situation and international experience, which are not necessarily based on specific programming. There was greater information on Georgia and Moldova, than on Armenia (reflected in the sub-section country titles). In addition, there is limited discussion of programming to address the political exclusion of internally displaced persons (IDPs) and refugees in the region. As such the report relies in part on general research and guidance on IDPs and refugees from a global perspective, including discussion of a few examples of initiatives outside of the Eastern Neighbourhood.

10

Jha, Saumitra. "Unfinished Business": Ethnic Complementarities and the Political Contagion of Peace and Conflict in Gujarat. Cambridge, MA: National Bureau of Economic Research, July 2013. http://dx.doi.org/10.3386/w19203.

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