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H. P. P. Lotter [18]H. P. P. [Hennie] Lotter [2]
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Profile: Hennie Lotter (University of Johannesburg)
  1. H. P. P. Lotter (2006). The Ethics of Managing Elephants. Acta Academica 38 (1):55-90.
    If humans may indeed legitimately intervene in conservation areas to let nature be and to protect the lives of all the diverse individual animals under their care, then the management of elephants must be legitimate as part of the conservation of natural world diversities. If this is so, to what extent are current management options ethically acceptable? In this article I address the ethics of the management options available once the judgement has been made that there are too many elephants (...)
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  2. H. P. P. Lotter (2005). Should Humans Interfere in the Lives of Elephants? Koers 70 (4):775-813.
    Culling seems to be a cruel method of human interference in the lives of elephants. The method of culling is generally used to control population numbers of highly developed mammals to protect vegetation and habitat for other less important species. Many people are against human interference in the lives of elephants. In this article aspects of this highly controversial issue are explored. Three fascinating characteristics of this ethical dilemma are discussed in the introductory part, and then the major arguments raised (...)
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  3.  87
    H. P. P. Lotter (1998). Personal Identity in Multicultural Constitutional Democracies. South African Journal of Philosophy 17 (3):179-198.
    Awareness of, and respect for differences of gender, race, religion, language, and culture have liberated many oppressed groups from the hegemony of white, Western males. However, respect for previously denigrated collective identities should not be allowed to confine individuals to identities constructed around one main component used for political mobilisation, or to identities that depend on a priority of properties that are not optional, like race, gender, and language. In this article I want to sketch an approach for accommodating different (...)
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  4.  9
    H. P. P. Lötter (2016). Is Poverty Eradication Impossible? No, Says Dignitarianism. International Journal of Applied Philosophy 30 (1):43-64.
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  5.  38
    H. P. P. Lotter (1999). The Complexity of Science. Koers 64 (4):499-520.
    In this article I present an alternative philosophy of science based on ideas drawn from the study of complex adaptive systems. As a result of the spectacular expansion in scientific disciplines, the number of scientists and scientific institutions in the twentieth century, I believe science can be characterised as a complex system. I want to interpret the processes of science through which scientists themselves determine what counts as good science. This characterisation of science as a complex system can give an (...)
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  6.  35
    H. P. P. Lotter (2005). Compensating for Impoverishing Injustices of the Distant Past. Politikon 32 (1):83-102.
    Calls for compensation are heard in many countries all over the world. Spokespersons on behalf of formerly oppressed and dominated groups call for compensation for the deeply traumatic injustices their members have suffered in the past. Sometimes these injustices were suffered decades ago by members already deceased. How valid are such claims to compensation and should they be honoured as a matter of justice? The focus of this essay is on these issues of compensatory justice. I want to look at (...)
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  7.  27
    H. P. P. Lotter (2010). Refashioning Rawls as a True Champion of the Poor. Politikon 37 (1):149-171.
    Rawls champions the cause of the poor because of his strong moral sentiments about the eradication of poverty. I present these sentiments, which he converts into normative elements of his theory of justice. However, the conceptual framework and intellectual resources that he uses to articulate these sentiments are inadequate. His sentiments against poverty cannot be accommodated neatly, simply, and coherently in his liberal theoretical framework. Also, I point out that his definition of the identification of poor people as the least (...)
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  8.  22
    H. P. P. Lotter (2000). The South African Constitution Requires Men to Be Feminist. Koers 65 (4).
    Can a man be a feminist? If so, what would it mean? I want to participate in a dialogue between women and men on how to accommodate women’s moral concerns. I propose that the fundamental values of justice embodied in the South African constitutional democracy require men to be feminist. These values provide the best safeguard of the important interests and values of both women and men. Men who accept these values can support the main concerns of feminism. The implications (...)
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  9.  4
    H. P. P. Lötter (2016). Poverty, Ethics and Justice Revisited. Res Publica 22 (3):343-361.
    In this article I respond to the thoughtful criticisms of my book articulated by Gillian Brock, Thaddeus Metz, and Darrel Moellendorf. Their critical questioning offers me an opportunity to reformulate aspects of the book so that I more accurately say exactly what I had in mind when writing the book. The first section contains a reworking of my definition of poverty to eliminate any ambiguity and demonstrate what kind of comparative judgements the definition allows us to make. The second section (...)
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  10.  38
    H. P. P. Lotter (2003). The Significance of Poverty and Wealth in Plato’s Republic. South African Journal of Philosophy 22 (3):189-206.
    Plato’s views on the significance of poverty and wealth in The Republic challenge us to rethink the role and position assigned to wealth in contemporary society. These ideas on poverty and wealth play an important role in shaping the central arguments of the Republic. The themes and views expressed in the opening dialogue of Plato’s Republic (328b - 331d) serve to introduce some of the core ideas of the Republic. I start with an analysis of the opening dialogue and then (...)
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  11.  45
    H. P. P. Lotter (2008). Ethical Considerations in Elephant Management. In R. J. Scholes & K. G. Mennell (eds.), Elephant Management: A scientific assessment for South Africa. Wits University Press
    The fate of the half a million or so free-ranging elephants in Africa depends on the choices people will make. What ‘moral standing’ do elephants deserve, and thus what constraints should we impose on our behaviour towards them? To assess the state of our knowledge about ethics and elephants is no easy affair. Different views on the moral standing of elephants and thus the obligations humans owe elephants, are not really a matter of scientific knowledge, although such knowledge might deeply (...)
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  12.  31
    H. P. P. Lotter (2007). Are ICTs Prerequisites for the Eradication of Poverty? International Review of Information Ethics 7:09.
    I provide a philosophical analysis of the claim that ICTs are necessary preconditions for the eradication of poverty. What are the links between information and communication technologies (ICTs) and poverty? I first define technology and then give a brief depiction of ICTs. Thereafter I define poverty and give a brief explanation of its context and causes. Next I discuss the relationship between poverty and ICTs in three paradigm cases: [i] the role of ICTs in poor societies, [ii] the effect of (...)
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  13.  4
    H. P. P. Lotter (2008). Poverty as a Threat to Democratic Values. Public Affairs Quarterly 22 (2):175-193.
    The reluctance to eradicate poverty shown by citizens and governments of many modern constitutional democracies is puzzling. If poverty threatens societies in various ways, why would many countries with a strongly agreed upon system of democratic governance fail so painfully to find the commitment and appropriate action to eradicate poverty? In this essay I want to investigate the discordance between poverty and democracy. I will first briefly articulate the broad underlying values of modern constitutional democracies. Then I will analyze the (...)
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  14.  7
    H. P. P. Lotter (1993). Justice for an Unjust Society. Rodopi.
    In the introductory chapter of this book I firstly argue that the contemporary debate on justice focuses exclusively on matters of justice pertinent to nearly just societies; in the second place, I suggest that radically unjust societies generate problems of justice that cannot be solved by the naive application of current theories of justice. It follows that these problems of justice for unjust societies demand to be discussed in their own right. -/- In what follows, just such an attempt will (...)
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  15.  9
    H. P. P. Lotter (2011). Poverty, Ethics and Justice. University of Wales Press.
    Poverty is one of the most serious moral issues of our time that does not yet get the appropriate response it deserves. This book first gives an in depth moral analysis and evaluation of the complex manifestations of poverty. It then offers a series of ethical reasons to motivate everyone to engage in the struggle to eradicate poverty. -/- Social science research results are synthesized into a definition and explanation of poverty that provide proper background for moral evaluation. Poverty is (...)
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  16. H. P. P. [Hennie] Lotter (2013). Poverty, Ethics and Justice. University of Wales Press.
    Poverty violates fundamental human values through its impact on individuals and on human environments, and it goes against the core values of democratic societies. Drawing on numerous scientific studies as well as his own experience witnessing the systematic poverty in his home country of South Africa, H. P. P. [Hennie] Lötter presents a holistic profile of poverty and its effects on human lives all the while accounting for the complexity of each individual case. He argues that shared ethical values must (...)
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  17. H. P. P. Lötter (1994). A Postmodern Philosophy of Science? South African Journal of Philosophy 13 (3):153-160.
     
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  18. H. P. P. Lötter (1990). Deficiencies in Contemporary Theories of Justice. South African Journal of Philosophy 9 (4):172-185.
     
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  19.  7
    H. P. P. Lötter (1997). Injustice, Violence, and Peace: The Case of South Africa. Brill | Rodopi.
    This book argues that the secret to the political miracle achieved in South Africa is a comprehensive change in the conception of justice as guiding political institutions. Pursuing justice is a moral imperative that has practical value as a cost-efficient way of dealing with conflict. This case study in applied ethics and social theory patiently explains how justice in the new South Africa restores humanity and establishes lasting peace, whereas injustice in apartheid South Africa led to conflict and dehumanization.
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