This article discusses the key existential stakes of implementing biometrics in human lifeworlds. In this pursuit, we offer a problematization and reinvention of central values often taken for granted within the “ethical turn” of AI development and discourse, such as autonomy, agency, privacy and integrity, as we revisit basic questions about what it means to be human and embodied. Within a framework of existential media studies, we introduce an existential ethics of care—through a conversation between existentialism, (...) virtue ethics, a feminist ethics of care and post-humanist ethics—aiming to deepen and nuance our understanding of the human behind “human-centered” AI directives. The key argument is that biometrics implicates humans through unprecedented forms of objectification, through which the existential body—the relational, intimate and frail human being—is at risk. We interrogate these risks as they become visible at three sites where embodied humans are challenged by biometrics, and thus where the existential body is challenged by the biometric body. This occurs through reductionism (biometric passports nailing bodies to identities, removing human judgment and compromising agency at the AI border), enforced transparency (smart home assistants surveying human intimacies and invading intimate spaces in the bedroom) and the breaching of bodily integrity (chipping bodies to capture sensory data, challenging the very concept of bodily integrity through self-invasive biohacking). Our existential ethics of care is importantly not a solutionist list of principles or suggestions, but a manifesto for a way of thinking about the ethical challenges of living with biometrics in today’s world, by raising the right questions. We argue that a revitalized discussion of the basic existential stakes within human lived experience is needed and should serve as the foundation on which comprehensive frameworks can be built to address the complexities and prospects for ethical machines, responsible biometrics and AI. (shrink)

The following paper explicates and critically analyses the existential ethics of the reflective postmodernist phase in the work of Agnes Heller. Beginning with a brief summary of the biographical and theoretical roots of her development, it goes on to analyse the meaning of her key slogan of ?turning contingency into destiny.? After elaborating her version of the ?existential leap? and her later attempts to refine her position in An Ethics of Personality, the paper will employ some (...) literary lives from W. G. Sebald and J. M. Coetzee to test the general viability of Heller's model. (shrink)

Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 2016 Heft: 1 Seiten: 99-120.

The problem at the core of this ethical study is how Existentialist Ethics comprises the absolute character of obligation and how it is able to join the ethical postulate to the conrete situation without losing the absolute. Kariuki is chiefly interested in Sartre because he presents, in a most logical fashion, a model of Realistic Ethics that excludes all transcendence. At the same time, Kariuki shows the similarity between Sartre and A.I. Melden.

The present paper discusses the views of Noble Laureate Amartya Sen with reerence o his book Resourses, Values and Development and in relation to his existential emphasis on moral foundation of policy-making. Sen deviates from traditional welfare econamics. He feels that utilitarianism is sensitive to total benefit of different persons; while maximin or leximin principle cares for the worst-off.

Martin Heidegger’s existential account of care in _Being and Time_ (2010) provides us with an opportunity to reimagine what the proper theoretical grounding of an ethic of care might be. Heidegger’s account of care serves to deconstruct the two primary foundations that an ethic of care is often based upon. Namely, that we are inevitably interdependent upon one another and/or possess an innate disposition to care for fellow humans in need. Heidegger’s account reveals that both positions are founded upon (...) an ontic (meaning factual existence), as opposed to an ontological (which refers to the nature of being), understanding of care. The distinctions between an ontic and ontological understanding of care are significant. Yet, I maintain that they are not completely incompatible. Both Heidegger and care ethicists contend that our existence with others is understood through a relational ontology. Furthermore, there are certain ontological structures from Heidegger which resonate with an ethic of care. Two key existential structures are leaping-ahead and being-guilty. These existential structures are latent in care ethics, and by explicitly revealing them I reinforce the connection between Heidegger’s account and care theory. Lastly, I develop the theoretical foundations of care ethics by proposing an existential ethic of care. (shrink)

While Simone de Beauvoir’s theory of alterity has been the topic of much discussion within Beauvoir scholarship, feminist theory, and social and political philosophy, it has not commonly been a reference point for those working within ethics. However, Beauvoir develops a novel view that those concerned with the ethical import of respect for others should consider seriously, especially those working within the Levinasian tradition. I claim that Beauvoir distinguishes between two forms of otherness: namely, existential alterity and sociopolitical (...) alterity. While sociopolitical alterity is a contingent and surmountable form of otherness that results from oppression of individuals and groups, existential alterity is a necessary feature of the human condition that discloses the foreignness of the other as a freedom. Out of this view of existential alterity, I argue, Beauvoir develops an ethic of asymmetrical reciprocity. In contrast with Levinas, who dismisses reciprocity as a symmetrical or reversible model of relation that minimizes difference, Beauvoir promulgates a view of reciprocity that does not fall into the problems that Levinas diagnoses. Moreover, asymmetrical reciprocity more successfully figures the ethical relation to the other than the absolute asymmetry one finds in Levinas, which becomes evident through revisiting Levinas’s account of eros and contrasting it with that of Beauvoir. (shrink)

The development of new e-culture becomes one of the most important phenomena of the digital age. The concept ‘e-culture’ has been still developing; though it is evident, that as a phenomenon, it cannot be compared with anything that has ever existed. It requires the necessity of its deep study in general and in terms of axiological and ethical aspects, reflecting the nature of its influence on human world view and behaviour. The author offers the concept of e-culture as a new (...) type of creative activity, the ‘third nature’, progressively replacing ‘living culture’ and natural environment for human beings. Digital culture gives human beings new ways to solve existential problems, forming in this regard new dependences and risks for biosocioelectronical subjects developing within its conditions. First of all, internet-dependence refers to such risks. It enhances ‘existential vacuum’, axiological disorientation in the real sphere; deformation of interpersonal communication essence with the virtualization of its sensual and emotional aspects; appearance of new freedom forms of personality ethical choice, generated by virtual interaction. An existential approach to the understanding of e-culture allows us to determine the relation between deep ontological personality problems and new technology achievements of the digital age. (shrink)

Journalists enjoy unprecedented freedom from government interference to gather facts from sources, but journalistic tradition and custom restrict the freedom of journalists to report fact as they see it. This study critically examines the concept of objectivity and proposes an alternative philosophy for encouraging ethical behavior. The first section of the article focuses on the ideological and occupational origins of objectivity and identifies the conflict between these two perspectives Next, the study reviews contemporary literature in regard to objectivity, showing how (...) the concept has evolved, and why objectivity as a journalistic norm needs reevaluation. Third, the study proposes linking the occupational norms and standards of objective journalism with a subjective existentialism, which is more consistent with the ideological definition of objectivity. Finally, the study proposes that journalists improve ethical behavior by developing an existential ethic emphasizing individual responsibility. (shrink)

Much of the ethical theory posit the moral value in the action and believe in the rational systematization of morality. However, these theories are not able to deal with one of the most interesting and relevant questions in our moral lives, namely, moral dilemmas. They argue that moral dilemmas are not possible since they cannot be integrated into an ethical system without accepting inconsistence. On the contrary, moral theories that deny the possibility of systematization recognize the importance of moral dilemmas (...) for ethics and our lives. This relationship between ethics and our moral lives replaces the centrality of the action with the self. One of the philosophers that made this connection between the self and morality was John Dewey. This paper argues that rational moral theories suffer from an existential deficit and that Dewey’s approach acknowledges how humans change themselves through their moral action, and that moral choices are, in some sense, existential choices. (shrink)

In "Existential Humanism and Moral Freedom in Simone de Beauvoir's Ethics" Tove Pettersen elucidates the close connection between Beauvoir’s ethics and humanism, and argues that her humanism is an existential humanism. Beauvoir’s concept of freedom is inspected, followed by a discussion of her reasons for making moral freedom the leading normative value, and her claim that we must act for humanity. In Beauvoir’s ethics, freedom is not reserved for the elite, but understood as everyone being (...) “able to surpass the given toward an open future.” By addressing the continuing friction between individual freedom and public interests, Beauvoir’s normative thinking remains highly relevant today. It also exemplifies the enduring importance of humanistic reflections and demonstrates how, through critical and creative thinking, the humanities can contribute to a free, well-functioning democratic society. (shrink)

Advances in the neurosciences have many implications for a collective understanding of what it means to be human, in particular, notions of the self, the concept of volition or agency, questions of individual responsibility, and the phenomenology of consciousness. As the ability to peer directly into the brain is scientifically honed, and conscious states can be correlated with patterns of neural processing, an easy—but premature—leap is to postulate a one-way, brain-based determinism. That leap is problematic, however, and emerging findings in (...) neuroscience can even be seen as compatible with some of the basic tenets of existentialism. Given the compelling authority of modern “science,” it is especially important to question how the findings of neuroscience are framed, and how the articulation of research results challenge or change individuals’ perceptions of themselves. Context plays an essential role in the emergence of human identity and in the sculpting of the human brain; for example, even a lack of stimuli (“nothing”) can lead to substantial consequences for brain, behavior, and experience. Conversely, advances in understanding the brain might contribute to more precise definitions of what it means to be human, including definitions of appropriate social and moral behavior. Put another way, the issue is not simply the ethics involved in framing neurotechnology, but also the incorporation of neuroscientific findings into a richer understanding of human ethical (and existential) functioning. (shrink)

This article presents the results of a preliminary multidisciplinary research of the specificities of youth’s response to various descriptors. Using the semiotic, in-depth psychological, theological and mathematical analysis of the collected associative chains, the author compares the responses of youth representatives to religious and ethical terms with colloquial lexemes, as well as determines sensitivity to these terms and proclivity for their logical and sensory-emotional perception. Particularly, method of semantic multiplication allows identifying strong and weak descriptors of semiosis under consideration. The (...) author determines the trends that outline a number of structural and psychodynamic characteristics of psychic reality of modern Russian youth. The following conclusions were made in the course of this research: 1. Sensitivity (and corresponding awareness) to religious descriptors was demonstrated by less than half of the respondents, and a fifth of the entire sample of terms appeared to be unfamiliar to the respondents; 2. The analysis of ethical associative chains at the level of interpretation, indicated the existence of such a phenomenon as “indeterminate religiosity”, which implies a certain spiritual pursuit, which at the moment does not comply with the familiar to a respondent religions traditions; 3. The acquired data, on the one hand, correspond to the classic “Maslow's Hierarchy of Needs”, while on the other hand, spiritual pursuit of respondents and simultaneously scarce character of “existential” associations may testify in favor of the dominance of “ethical-spiritual” paradigm in psychic reality of respondents (which also complies with the Maslow’s research of later period in the area of “existential needs” and “peak experiences”; 4. All of the aforementioned means that the key to interaction with modern youth (including didactical and educational) is the paradigm of ethical values, which can also be connected with a latent spiritual pursuit. (shrink)

Background At the point of cancer diagnosis, practitioners may wrestle with ethical dilemmas associated with medico-legal implications of diagnosis, treatment options and disclosure to family members. The patient's perspective can take a different route, focusing on ethical and existential questions about the value and purpose of life, culminating in the question: how do I lead my life after diagnosis? Objective To explore the ethical and existential challenges associated with a cancer diagnosis from the perspective of cancer survivors. Design (...) Qualitative design using specifically phenomenological methods to enable focus on subjective experience. Two in-depth interviews were conducted over a 6-month period. Setting Bendigo, Victoria, Australia. Participants 15 participants (n=11 women and n=4 men) volunteered to be interviewed. Age ranged from 32 to 85 years of age; length of survival 0.5–25 years; with a range of cancer diagnoses. Results Findings demonstrated that participants experienced existential and ethical challenges associated with a cancer diagnosis and subsequent survivorhood. These challenges were present regardless of cancer stage or diagnostic type and pervaded throughout length of survival. The existential challenges included the experience of anxiety and uncertainty about recurrence and metastatic disease. In particular, participants reported iatrogenic uncertainty induced by tests and treatment with follow-up regimes underscoring the fragility of survivor status. Uncertainty served as a ‘wake-up call’ and precipitated ethical challenges. Such challenges involved making meaning of survivorhood and questioning of morals, values and relationships. At times these questions were painful and difficult, creating unease about leading a ‘good’ and purposeful life. Entering ethically rocky terrain was also considered identity enhancing, with reports that a cancer diagnosis could have benefits as well as challenges. Conclusion This study identified a number of challenges associated with a cancer diagnosis; these have implications for the preparation of medical, nursing and social work practitioners and should be considered during the design of follow-up support for cancer patients and those in recovery. (shrink)

In Time, Existential Presence and the Cinematic Image, Sam B. Girgus relates Laura Mulvey's theory of 'delayed cinema' to ideas on time and the relationship to the other in the writings of Jean-Luc Nancy, Emmanuel Levinas and Julia Kristeva, among others. The sustained tension in film between, in Mulvey's phrase, 'stillness and the moving image' enacts a drama of existential emergence. The stillness of the framed image in relation to the moving image opens 'free' cinematic time and space (...) for a fresh engagement with crucial ethical and cultural issues. With close readings of films such as The Bicycle Thieves, Two Days, One Night, The Three Burials of Melquiades Estrada, The Revenant and The Age of Innocence, this book proposes a fresh approach to reading film in the context of emerging existential presence and the ethical imperative. (shrink)

With the growth and evolution of the field of clinical ethics, the one constant has been its variation. Resolving ethical issues at the bedside is done differently across the country based on one’s...

Objective journalism is blamed frequently for all sorts of journalistic failures and weaknesses, but the critiques typically are flawed because their authors fail to understand objectivity or to define it precisely. This defense of objective journalism defines objectivity and suggests that it is indispensable in a free society, summarizes major critiques of and alternatives to objectivity, and proposes that critics and defenders might serve journalism best by seeking common ground.

This section of the conference addressed a series of interdisciplinary themes on the issues of rational incommensurability, ethical perspectives and strategies for existential communication. Rather than attempting to answer a set of specific questions presenters were asked to provide a series of meditations on the three themes. Seven presenters provided deeply interesting and varied perspectives on the topics and their inter-relations from multi-disciplinary perspectives. There was considerable time given over to discussion and this proved especially fruitful and enlightening.

In this paper I argue that Maritain rejects any attempt to reduce ethics to a set of moral rules that can be derived from natural law. Rather, in his work we find a nuanced account of the virtue of prudence, which applies the precepts of the natural law to particular situations. We also find him insisting that the appropriate animation of ethical action springs not from the law, but from love. Maritain’s metaphysical existentialism leads him to insist that the (...) natural law is never sufficient to meet the exigencies of determining action. Accordingly, the authentically metaphysical basis of his ethics is thoroughly existential (in the Thomistic sense) and must include the prudential governance that guides human action, because an account of human nature and its ends only informs us of the range of possibilities for human goodness, without showing how to actually achieve them. In arguing for this claim I begin by situating Maritain’s ethical discussion in the context of his metaphysics. I then explore his understanding of natural law and its limitations when it comes to governing action. Finally, I explain the place of prudence as the virtue that applies the natural law to the particular. From this the role of existence and love as the interconnected basis for the foundations of ethics in Maritain’s thought is made clear. (shrink)

Philosophy confronts two existential crises: the threats to its existence from scientists like Stephen Hawking who claim that philosophy is dead; and the threat to life itself from catastrophic climate change. The essay’s first theoretical part critiques Nietzsche’s claim that philosophy’s primary function is to guarantee the future of life. The essay’s second practical part claims that philosophy must meet the challenge of life’s extinction through a revised model for ethics in education. Taking its start from recent conceptualizations (...) of philosophy as a ‘field discipline,’ this part considers African American models for delivering ethics in education to under-resourced communities. The third part shows how these theoretical models may be actualized in the practice of an African field philosopher. (shrink)

BackgroundThe discovery of biomarkers of ageing has led to the development of predictors of impending natural death and has paved the way for personalised estimation of the risk of death in the general population. This study intends to identify the ethical resources available to approach the idea of a long-lasting dying process and consider the perspective of death prediction. The reflection on human mortality is necessary but not sufficient to face this issue. Knowledge about death anticipation in clinical contexts allows (...) for a better understanding of it. Still, the very notion of prediction and its implications must be clarified. This study outlines in a prospective way issues that call for further investigation in the various fields concerned: ethical, psychological, medical and social.MethodsThe study is based on an interdisciplinary approach, a combination of philosophy, clinical psychology, medicine, demography, biology and actuarial science.ResultsThe present study proposes an understanding of death prediction based on its distinction with the relationship to human mortality and death anticipation, and on the analogy with the implications of genetic testing performed in pre-symptomatic stages of a disease. It leads to the identification of a multi-layered issue, including the individual and personal relationship to death prediction, the potential medical uses of biomarkers of ageing, the social and economic implications of the latter, especially in regard to the way longevity risk is perceived.ConclusionsThe present study work strives to propose a first sketch of what the implications of death prediction as such could be - from an individual, medical and social point of view. Both with anti-ageing medicine and the transhumanist quest for immortality, research on biomarkers of ageing brings back to the forefront crucial ethical matters: should we, as human beings, keep ignoring certain things, primarily the moment of our death, be it an estimation of it? If such knowledge was available, who should be informed about it and how such information should be given? Is it a knowledge that could be socially shared? (shrink)

Both existentialists and ethicists have made much of the concept of freedom. While these two camps make very different use of the concept, the relationship between the two is important: the nature and limits of freedom have an important bearing on moral responsibility, while the moral obligations to promote the development of freedom require that we understand just how free thinking is possible. In this paper, I will make some general observations about the prevailing trends in moral thought, both theoretically (...) and culturally. I argue that now as much as in the past, existentialist descriptions of how freedom is experienced are a crucial complement to theoretical work on morality. Specifically, I argue that the uncertainty of our moral horizons and suspicions of the degree to which we are really free makes Nietzsche’s view of freedom a good fit for the ethical work that faces us in the twenty-first century. (shrink)

The insanity defense presents many difficult questions for the legal system. It attracts attention beyond its practical significance (it is seldom used successfully) because it goes to the heart of the concept of legal responsibility. “Not guilty by reason of insanity” generally requires that as a result of mental illness the defendant was unable to distinguish right from wrong at the time of the crime. The many difficult and complex questions presented by the insanity defense have led some in the (...) legal community to hope that neuroscience might help resolve some of these problems, but that hope is not likely to be realized. (shrink)

In the last sixty years the West-European religious landscape has changed radically. People, and also religious and humanist communities, in a post-sec¬ular world are challenged to develop a new existential, ethical and spiritual language that fits to their global and pluralistic surroundings. This new world-viewing language could rise out of the reflection on contrast experiences, positive and negative disruptive experiences that question the everyday inter pretations of life. The connection of these articulated reflections on contrast experiences with former world-viewing (...) sources and practices with regard to precarious life could provide new meaning and orientation for individuals and communities. Four different sorts of dialogues can be distinguished, which together I call world-viewing dialogues: contrast experiences and the dialogue with oneself, contrast experiences discussed in small groups, contrast experiences and values in our nowadays society and contrast experiences in dialogue with philosophical and religious traditions from different cultures and ages. (shrink)