Статті в журналах: "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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11

Trigger, David. "Ethics and politics." Australian Journal of Anthropology 25, no. 3 (December 2014): 386–88. http://dx.doi.org/10.1111/taja.12109_7.

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12

Nicholson, R. "Ethics and politics." BMJ 291, no. 6495 (August 31, 1985): 557. http://dx.doi.org/10.1136/bmj.291.6495.557.

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13

Pérez Navarro, Pablo. "Traducir el rostro del otro: encuentros culturales entre Judith Butler y Emmanuel Levinas." Filosofia Unisinos 21, no. 3 (November 25, 2020): 286–95. http://dx.doi.org/10.4013/fsu.2020.213.06.

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Judith Butler draws on Emmanuel Levinas’ ethics in order to question processes of humanization and dehumanization taking place through various practices of representation of the face of the other. This is a singular reading leading Levinas’ work to the field of media representations conceived as an agonistic social landscape where the demand of the face is offered or, on the contrary, hidden from us. In that sense, Butler’s cultural transposition of Levinasian ethics entails a politicization of ethics which is indistinguishable, at the end, from an ethic assault to the politics of representation. In this cultural bond among ethics and politics arise fundamental questions on responsibility linking it to the practice of cultural translation while offering alternatives to some common universalist shortcuts of contemporary ethical reflection.Keywords: Cultural translation, ethical responsibility, ethics of alterity.

14

Steidlmeier, Paul. "Business Ethics and Politics in China." Business Ethics Quarterly 7, no. 3 (July 1997): 131–43. http://dx.doi.org/10.2307/3857318.

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Abstract:Business ethics in China is highly politicized, both within China as well as on the global scene. Over the past years many issues of business ethics have arisen. It turns out that the Chinese often have a different set of ethical priorities with respect to the economy than do their Western counterparts. China possesses rich and well-developed ethical traditions that provide a meaningful basis for evaluating its own problems. This article reviews China’s ethical heritage and, at the same time, takes note of Western ethical concerns of human rights, property and so forth that have been injected into the debate. The article further reviews the principal issues of ethical analysis and, within the context of China/U. S. inter-relations, suggests ethical paths to pursue on four levels: government to government, multinational corporations, interest groups and international fora, and individual initiatives and commitment.

15

Pullen, Alison, and Carl Rhodes. "Corporeal ethics and the politics of resistance in organizations." Organization 21, no. 6 (May 9, 2013): 782–96. http://dx.doi.org/10.1177/1350508413484819.

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This article offers an understanding of organizational ethics as embodied and pre-reflective in origin and socio-political in practice. We explore ethics as being founded in openness and generosity towards the other, and consider the organizational implications of a ‘corporeal ethics’ grounded in the body before the mind. Shifting focus away from how managers might rationally pursue organizational ethics, we elaborate on how corporeal ethics can manifest in practical and political acts that seek to defy the negation of alterity within organizations. This leads us to consider how people’s conduct in organizations might be ethically informed in the context of, and in resistance to, the dominating organizational power relations in which they find themselves. Such an ethics manifests in resisting those forms of organizing that close down difference and enact oppression; a practice we refer to as an ethico-politics of resistance.

16

Miller, Benjamin. "Virtue, Knowledge, and Political Instability in Aristotle’s Politics: Lessons from the Eudemian Ethics." Polis: The Journal for Ancient Greek and Roman Political Thought 38, no. 2 (May 7, 2021): 261–76. http://dx.doi.org/10.1163/20512996-12340325.

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Abstract I argue that we cannot fully understand Aristotle’s position on political stability and state preservation in the Politics with paying close attention to his Eudemian Ethics. We learn from considering the Politics and the Eudemian Ethics in concert that even ‘correct’ regimes are unstable when citizens do not possess full virtue. Aristotle introduces his formal account of the knowledge requirements for virtue in Eudemian Ethics 8.3, and he applies these knowledge requirements as an explanation for state decline in Politics 2.9 when discussing the Spartans. If we primarily focus on the Nicomachean Ethics as Aristotle’s single essential ethical work, we will not learn the lesson he intends his readers to take away from the Spartan discussion in the Politics: that virtue requires correct understanding of the hierarchy and structure of the good life. This knowledge prevents the erosion of the virtues of character and the decline of political regimes.

17

Peperzak, Adriaan T. "From Politics to Ethics (Hegel) or from Ethics to Politics (Levinas)?" Levinas Studies 2 (2007): 197–214. http://dx.doi.org/10.5840/levinas2007211.

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18

Stoker, Laura. "Interests and Ethics in Politics." American Political Science Review 86, no. 2 (June 1992): 369–80. http://dx.doi.org/10.2307/1964226.

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I examine the place of self-interest in political life as given by a conception of politics that invokes ethics. This conception portrays each citizen as an individual with unique hopes and desires who is at the same time joined with others—part of, and continually giving shape to, a shared social and political life. It sees in political diversity and controversy not just conflicting interests but also competing claims about what “we”—unique individuals, linked to particular others through social roles and relationships, and together forming a single citizenry—ought to do or seek. Research that simply adopts a broad conception of utility or interest to admit nonselfish preferences or that employs typologies contrasting self-interested with non-self-interested motives will reveal neither the significance nor the limits of self-interest in this politics. Rather, we must explore how citizens' interests are both championed and challenged by the understandings of “good” and “right” to which our politics gives voice.

19

ÖZTÜRK, Şaban. "ETHICS IN POLITICS AND MEHMED AKIF." NEW ERA JOURNAL OF INTERDISCIPLINARY SOCIAL STUDIES 7, no. 12 (March 25, 2022): 23–29. http://dx.doi.org/10.46291/newera.173.

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As it is generally defined, it is difficult to say that politics, which is known as all the activities that develop as a result of the use of power, power and domination towards social life, in the form of ordering and obedience, and the morality that aims to raise people to the level of a virtuous being are in harmony. However, it is a fact that there are exceptions to this situation. It can be accepted that one of these exceptions in our political history is Mehmed Akif. Mehmed Akif, who is generally known as a poet, an intellectual and a thinker, is also considered a politician and statesman, as he was also involved in politics (membership of the Union and Progress, Burdur Deputy) at some point in his life. As stated in the sources, although he did not like being a politician, his relationship with politics and his stance against politics contained important messages. Regardless of how effective these messages were in the world of that day, it is obvious that today's Mehmet Akif's behavior that brings politics and morality together in his political life, even if it is short, is sorely needed. Trying to stay away from daily political conflicts, Mehmed Akif preferred to be in a supra-political position in terms of country politics or the stance that should be taken against imperialism. Therefore, by stating that daily vicious political conflicts cannot be beneficial, he has personally demonstrated that politics can only be meaningful on the condition that it is beyond service to society and relations of interest. The understanding of Islam, which is the guarantee of unity and solidarity, which constitutes the homeland that constitutes the whole of the Islamic world and the moral of the whole society living in this homeland, forms the basis of Akif's political thought. When we look at Akif's works, it is possible to see the traces of this understanding. In this study, by giving some examples from Akif's political life, it has been tried to reveal important clues about the relationship between politics and morality, that is, how a moral stance in politics can be possible. Keywords Politics, power, Mehmed Akif, Ethics in Politics.

20

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.

21

Cohen, Cheryl H. "The Feminist Sexuality Debate: Ethics and Politics." Hypatia 1, no. 2 (1986): 71–86. http://dx.doi.org/10.1111/j.1527-2001.1986.tb00838.x.

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The purpose of this paper is to offer a critical evaluation of representative positions in the feminst sexuality debate and to suggest that ethical considerations are essential to the complex task of political transformation which is the goal of both sides in the debate. This paper explores both a “rights view” of ethics and a “responsibilities view” and shows, through specific examples, how an appeal to ethics might take feminist sexual politics beyond the current debate.

22

Ucnik, Lenka. "Ethics, politics and the transformative possibilities of the self in Hannah Arendt and Michel Foucault." Philosophy & Social Criticism 44, no. 2 (May 26, 2017): 200–225. http://dx.doi.org/10.1177/0191453717704477.

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A wave of interest in Hannah Arendt and Michel Foucault as bio-political thinkers was initiated by publication of Giorgio Agamben’s Homo Sacer. The intellectual connection of these two figures is, however, broader than their bio-political considerations. Arendt and Foucault both offer detailed accounts of an ethico-political self. Both Arendt’s and Foucault’s later work explores the meaning of living ethically and politically. By examining the relationship between self, ethics and politics, I suggest there are two general points of convergence in Arendt and Foucault regarding the ethico-political self: (1) a shared suspicion of ethical or political systems presented as universally applicable; (2) the attempt to undermine prescriptive moral and political models by fostering a dynamic and critical self-relationship. In the shared attempt to develop a dynamic ethico-political attitude Arendt and Foucault present their respective alternatives to universally applicable moral and political structures, which both consider to be potentially dangerous.

23

Sigwart, Hans-Jörg. "The Logic of Legitimacy: Ethics in Political Realism." Review of Politics 75, no. 3 (2013): 407–32. http://dx.doi.org/10.1017/s0034670513000338.

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AbstractThe article examines the recent debate on a genuinely realist perspective in political philosophy and argues that the core idea of realism is a certain type of ethical theory. In spite of the notorious polemic against “moralism” in politics that is characteristic of realist thinkers since Machiavelli, political realism as put forth in the current debate is not to be understood as a strictly fact-oriented perspective on politics, but rather as a perspective that itself is founded on a theory of political ethics. This peculiarly realist theory of political ethics can be characterized by its focus on the theoretical importance of political application problems, by a genuine priority principle underlying its understanding of political ethics, by its distinctive understanding of the concept of legitimacy and, finally, by its claim that any form of ethics, as far as it is concerned with political questions, is necessarily ambivalent in character.

24

Džafić, Adnan, and Amar Kozadra. "Deviation of Ethics in Politics and the State." Uprava 13, no. 1 (June 17, 2022): 67–79. http://dx.doi.org/10.53028/1986-6127.2022.13.1.67.

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The connection of mind and conscience (morality) gives rise to the highest degree of consciousness. Awareness is expressed as the ability to plan actions and anticipate their consequences. The common oundation of ethics and politics in ancient Greece is the idea of justice as the highest virtue in the actions of individuals. Citizens were expected to be both moral and capable of participating in politics. While ethics considers the actions of man as an individual, politics refers to mental action in a political community of free and equal citizens. Later, the distance between ethics and politics made it impossible for justice to be the sole goal of action. Morality is reduced to the inner voice of conscience, and politics to art. Modern man seeks benefit on the outside himself, and on the inside himself he can seek conscience or forget about it. The connection between ethics and politics comes to life through the concept of responsibility. The new approach is of the opinion that ethics can no longer be limited to the moral duties of the individual. Ethics must be oriented to humanity, the future, but also beyond that: to nature, the unborn, etc. Considering morality in the context of society, following the example of ancient times, opens the way for ethical thinking in politics and the state.

25

Lee, Chang-hee. "Ethics Education and Politics." Journal of Ethics Education Studies 59 (January 31, 2021): 125–59. http://dx.doi.org/10.18850/jees.2021.59.05.

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26

Harris, Ian. "Ethics and international politics." International Affairs 72, no. 2 (April 1996): 360. http://dx.doi.org/10.2307/2624365.

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27

Vargyas, Gábor. "Fieldwork, Politics and Ethics." Acta Ethnographica Hungarica 63, no. 2 (December 2018): 323–44. http://dx.doi.org/10.1556/022.2018.63.2.4.

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28

Norton, Bryan G. "Ecological Ethics and Politics." Environmental Ethics 7, no. 1 (1985): 71–74. http://dx.doi.org/10.5840/enviroethics1985718.

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29

Keane, Webb. "From ethics to politics." HAU: Journal of Ethnographic Theory 11, no. 2 (September 1, 2021): 813–17. http://dx.doi.org/10.1086/716699.

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30

BOUCKAERT, Luc. "Economics, Politics and Ethics." Ethical Perspectives 3, no. 3 (October 1, 1996): 137–47. http://dx.doi.org/10.2143/ep.3.3.563033.

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31

Minkes, Leonard. "Ethics and Organisational Politics." Philosophy of Management 5, no. 3 (2005): 128–29. http://dx.doi.org/10.5840/pom20055315.

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32

MEZEI, Balázs M. "Politics, Ethics, and Religion." WISDOM 10, no. 1 (June 25, 2018): 84–96. http://dx.doi.org/10.24234/wisdom.v10i1.205.

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In this essay, I argue that religion is centrally important in the future of liberal democracy in the Western sense of the word. Without the values of religion, we may have to face the emergence of authoritarian and totalitarian forms of political existence. My starting point is the experience of the so-called post-Communist countries. The essence of this experience is that liberal democracy as a political form may lack genuine content if the society, in which it exists, is devoid of the fundamental human attitudes essential for sustaining such a democracy. This experience can be complemented by the experience we have in the European Union or in the United States today, because even in these organizations we witness clear signs of the loss of common values, which endangers the proper functioning of stable democratic systems. However, some form of religion – traditional or renewed – may help to revitalize the values and their subjective basis, the proper human attitudes to encounter the danger of the decline of contemporary liberal democracies.

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Erman, Eva. "Ethics & Global Politics." Peace Review 26, no. 4 (October 2, 2014): 479–81. http://dx.doi.org/10.1080/10402659.2014.972235.

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34

Neufeld, Mark, Luigi Bonanate, John Irving, and Mervyn Frost. "Ethics and International Politics." International Journal 52, no. 1 (1996): 169. http://dx.doi.org/10.2307/40203181.

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35

Haldane, John. "Ethics, Politics and Imperfection1." New Blackfriars 89, no. 1022 (July 2008): 389–98. http://dx.doi.org/10.1111/j.1741-2005.2007.00204.x.

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36

Steiner, Linda. "Ethics and academic politics." Journalism: Theory, Practice & Criticism 1, no. 1 (April 2000): 48–52. http://dx.doi.org/10.1177/146488490000100108.

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Chiapperino, Luca. "Epigenetics: ethics, politics, biosociality." British Medical Bulletin 128, no. 1 (October 17, 2018): 49–60. http://dx.doi.org/10.1093/bmb/ldy033.

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38

Blackledge, Paul. "History, Ethics and Politics*." Science & Society 73, no. 1 (January 2009): 77–84. http://dx.doi.org/10.1521/siso.2009.73.1.77.

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39

Schick, Thomas A. "The politics of ethics." Public Relations Review 24, no. 2 (June 1998): 255–56. http://dx.doi.org/10.1016/s0363-8111(99)80060-5.

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40

Weems, Lisa. "Unsettling Politics, Locating Ethics." Qualitative Inquiry 12, no. 5 (October 2006): 994–1011. http://dx.doi.org/10.1177/1077800406288628.

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41

Venn, Couze. "Translation: Politics and Ethics." Theory, Culture & Society 23, no. 2-3 (May 2006): 82–84. http://dx.doi.org/10.1177/026327640602300214.

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42

Shori, D. "Points: Ethics and politics." BMJ 291, no. 6498 (September 21, 1985): 827. http://dx.doi.org/10.1136/bmj.291.6498.827-f.

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43

Doxiadis, S. "Points: Ethics and politics." BMJ 291, no. 6501 (October 12, 1985): 1052. http://dx.doi.org/10.1136/bmj.291.6501.1052-d.

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44

Berger, Chris. "Making Liberal Democracy Ethical: Aristotle on the Unity of Ethics and Politics." Agora: Political Science Undergraduate Journal 3, no. 1 (February 21, 2013): 73–91. http://dx.doi.org/10.29173/agora19041.

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Contemporary liberal democracy recognizes a fundamental distinction between matters of “public” and “private” domain that amounts to a separation of ethics from politics. Such a distinction is, however, a recent one insofar as the history of political thought is concerned. Political and ethical matters can and in fact have been thought of and practiced as a single project. Aristotle is one philosopher who has approached ethics and politics not as two distinct subjects but as a single unified project: the project of living well. This essay examines Aristotle’s ethical-political project and engages with contemporary thinkers who have grappled with Aristotle’s political philosophy as a possible remedy for the problems currently confronting liberal democratic politics. It argues that the best remedy for the ills of liberal democracy that arise out of the continued prevalence of relativism in liberal democratic discourse is a re-thinking of liberal education that unites ethical and political considerations. The author contends that Aristotle’s political philosophy offers us a vantage point from which this unity may be perceived and, hopefully, implemented.

45

Zatari, Fadi K. S. "Rethinking Ethics in International Affairs: Reshaping Civilizational Discourse." Journal of Al-Tamaddun 17, no. 2 (December 21, 2022): 1–11. http://dx.doi.org/10.22452/jat.vol17no2.1.

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The notion and applicability of ethics in the public sphere have become a relatively obscure matter with the prevailing incursion of political secularism. The functioning model of contemporary polity leads us to believe that ethics play no role in politics, whether at the national or international levels. Ethics is not a predominant concept in the leading international relations theories, such as realism and liberalism. Pacing these theories, for which the power struggle is a more central concept, this article argues that ethics play a significant role in politics and remains an essential element in understanding and analyzing foreign policy. Neglecting or ignoring ethics limits our appraisal and hinders us from perceiving the whole picture in analyzing international affairs. This article proposes a way forward through more responsible politics in dealing with and understanding global affairs. Responsible ethical politics means taking the best potentially ethical actions that circumstances permit at the national and international levels. This paper employs an interpretative approach with qualitative research via secondary published materials to engage the debate on ethics. In this study, the theoretical framework is the conception of al-Murūʼah (sense of honor), which presents a normative foundation for dealing with others nationally and internationally. Three sub-concepts develop from al-Murūʼah, First, al-Mu’āzarah (assistance without expecting compensation,) second, al-Miyāsrah (relieving others from discomfort or crises), and third, al-Ifḍāl generosity.

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Radstone, Susannah. "Trauma Theory: Contexts, Politics, Ethics." Paragraph 30, no. 1 (March 2007): 9–29. http://dx.doi.org/10.3366/prg.2007.0015.

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This article discusses the current ‘popularity’ of trauma research in the Humanities and examines the ethics and politics of trauma theory, as exemplified in the writings of Caruth and Felman and Laub.Written from a position informed by Laplanchian and object relations psychoanalytic theory, it begins by examining and offering a critique of trauma theory's model of subjectivity, and its relations with theories of referentiality and representation, history and testimony. Next, it proposes that although trauma theory's subject matter—the sufferings of others—makes critique difficult, the theory's politics, its exclusions and inclusions, and its unconscious drives and desires are as deserving of attention as those of any other theory. Arguing that the political and cultural contexts within which this theory has risen to prominence have remained largely unexamined, the article concludes by proposing that trauma theory needs to act as a brake against rather than as a vehicle for cultural and political Manicheanism.

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Dorrien, Gary. "Social Ethics and the Politics of Jesus." Modern Believing 62, no. 3 (July 1, 2021): 242–51. http://dx.doi.org/10.3828/mb.2021.16.

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The social gospel movement that founded the field of social ethics in the USA made a defining claim that Christians must support movements for social justice. Usually it also claimed that Jesus is best interpreted through a social-ethical lens, as a prophet of justice. Social ethics, for decades, had no other basis in the USA, and even the major alternative to it that arose in the work of Reinhold Niebuhr took for granted the essential point of departure of the social gospel.

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Anckaert, Luc. "Ethics of Responsibility and Ambiguity of Politics in Levinas’s Philosophy." Problemos 97 (April 21, 2020): 61–74. http://dx.doi.org/10.15388/problemos.97.5.

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The destruction of man in the Shoah or Holocaust did not mean that Levinas argues in favor of turning away from the socio-historical reality to cultivate his own little garden. The deepest truth of subjectivity can be found in an alterity that calls for a socio-political responsibility. The political implications are rooted in different layers of Levinas’s thought. In his Talmudic comments, Levinas questions the reality of war as the truth of politics. But his explorations of subjectivity, ethical relationality and society allow to understand different political options such as contract theory (responsibility in the first person), liberation philosophy and human rights (responsibility in the second person) and the necessity of building a just society (ethics in the third person). Paradoxically, a just and equitable society ignores the uniqueness of the unique other. While organized responsibility is necessary, it introduces a new form of violence. In this article, we bring together the different layers in Levinas’s political vision and we explore its limits. A fundamental question is whether Levinas’s vision of politics is based on ethics or whether his ethics is a critique of politics.

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Gruenwald, Oskar. "Cultural Theory, Ethics and Politics." Journal of Interdisciplinary Studies 4, no. 1 (1992): 1–26. http://dx.doi.org/10.5840/jis199241/21.

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Political culture theory enjoyed a revival during the 1980s despite its alleged inability to account for change, values, conflict, and differences within nations. A new school of thought attempts to remedy the shortfalls of Almond and Verba's The Civic Culture. The grid-group cultural theory, propounded by Thompson, Ellis and Wildavsky, proposes a typology of ways of life as the missing link in a cultural-functional analysis of the formation of preferences. This essay assesses cultural theory as a methodology and a substantive theory or sociology of knowledge. Cultural theory claims that there are only five possible ways of life: Hierarchy, egalitarianism, fatalism, individualism, and autonomy. Yet it fails to address questions of universal values, ethics, power, or human rights and freedoms. There are inherent problems in applying cultural theory as a mode of political analysis. In the absence of exogenous, non-systemic ethical criteria, cultural theory as a social construction of reality begs the question of ethical conduct.

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Gruenwald, Oskar. "Cultural Theory, Ethics and Politics." Journal of Interdisciplinary Studies 4, no. 1 (1992): 1–26. http://dx.doi.org/10.5840/jis199241/21.

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Political culture theory enjoyed a revival during the 1980s despite its alleged inability to account for change, values, conflict, and differences within nations. A new school of thought attempts to remedy the shortfalls of Almond and Verba's The Civic Culture. The grid-group cultural theory, propounded by Thompson, Ellis and Wildavsky, proposes a typology of ways of life as the missing link in a cultural-functional analysis of the formation of preferences. This essay assesses cultural theory as a methodology and a substantive theory or sociology of knowledge. Cultural theory claims that there are only five possible ways of life: Hierarchy, egalitarianism, fatalism, individualism, and autonomy. Yet it fails to address questions of universal values, ethics, power, or human rights and freedoms. There are inherent problems in applying cultural theory as a mode of political analysis. In the absence of exogenous, non-systemic ethical criteria, cultural theory as a social construction of reality begs the question of ethical conduct.

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