Search results for 'Political ethics' (try it on Scholar)

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  1.  34
    Political Ethics (2009). Studies in Christian Ethics. Studies in Christian Ethics 22 (1):48-56.
    The Sermon on the Mount is not abstract idealism. It connects to our political contest not least because it insists on the big questions of purpose and ends and how society should be ordered. Rooted in the Old Testament focus on the fair distribution of wealth (ensuring the poor get priority) – cf. Proverbs 2, 8, 9, 14, 15, 29 – the Sermon is a programme for social citizenship and local community development.
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  2. Michael Ignatieff (2004/2005). The Lesser Evil: Political Ethics in an Age of Terror. Edinburgh University Press.
    Must we fight terrorism with terror and torture with torture? Must we sacrifice civil liberty to protect public safety?In the age of terrorism Michael Ignatieff argues that we must not shrink from the use of violence. But its use - in a liberal democracy - must be measured. And we must not fool ourselves that whatever we do in the name of freedom and democracy is good. We may need to kill to fight the greater evil of terrorism, but we (...)
     
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  3.  8
    Sandu Frunza (2012). Political Ethics Between Biblical Ethics and the Mythology of the Death of God. Journal for the Study of Religions and Ideologies 11 (33):206-231.
    The text discusses the importance of religion as a symbolic construct which derives from fundamental human needs. At the same time, religious symbolism can function as an explanation for the major crises existent in the lives of individuals or their communities, even if they live in a democratic or a totalitarian system. Its presence is facilitated by the assumption of the biographical element existent in the philosophical and theological reflection and its extrapolation in a biography which concerns the communities and (...)
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  4.  1
    Mihaela Frunza (2010). O incursiune în etica socială şi politică/ An Endeavor in Social and Political Ethics. Journal for the Study of Religions and Ideologies 7 (21):193-196.
    Adrian-Paul Iliescu, Etică socială și politică [Social and Political Ethics], (București: Ed. Ars Docendi, 2007), 325 p.
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  5.  55
    John M. Parrish (2007). Paradoxes of Political Ethics: From Dirty Hands to the Invisible Hand. Cambridge University Press.
    How do the hard facts of political responsibility shape and constrain the demands of ethical life? That question lies at the heart of the problem of 'dirty hands' in public life. Those who exercise political power often feel they must act in ways which would otherwise be considered immoral: indeed, paradoxically, they sometimes feel that it would be immoral of them not to perform or condone such acts as killing or lying. John Parrish offers the first wide-ranging account (...)
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  6. Virginia Held (2006). The Ethics of Care: Personal, Political, and Global. Oxford University Press.
    Virginia Held assesses the ethics of care as a promising alternative to the familiar moral theories that serve so inadequately to guide our lives. The ethics of care is only a few decades old, yet it is by now a distinct moral theory or normative approach to the problems we face. It is relevant to global and political matters as well as to the personal relations that can most clearly exemplify care. This book clarifies just what the (...)
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  7.  32
    Richard B. Day & Joseph Masciulli (eds.) (2007). Globalization and Political Ethics. Brill.
    This book measures the current institutional and political realities surrounding globalization against philosophical ideals.
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  8.  1
    Donald F. Koch (ed.) (2008). Principles of Instrumental Logic: John Dewey's Lectures in Ethics and Political Ethics, 1895-1896. Southern Illinois University Press.
    In the lectures on the logic of ethics, he sets forth and defends the view that the "is" in a moral judgment such as "This is good" is a coordinating factor in an inquiry.
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  9.  27
    Dennis F. Thompson (1987). Political Ethics and Public Office. Harvard University Press.
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  10. Peter L. Berger (1974/1975). Pyramids of Sacrifice: Political Ethics and Social Change. New York,Basic Books.
     
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  11. John Dewey (1976). Lectures on Psychological and Political Ethics, 1898. Monograph Collection (Matt - Pseudo).
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  12. Austin M. Cheyeka (2008). Church, State and Political Ethics in a Post-Colonial State: The Case of Zambia. Kachere Series.
  13. John Aloysius Coleman (ed.) (2007). Christian Political Ethics. Princeton University Press.
  14.  5
    Francis Lieber (1890/2003). Manual of Political Ethics, Designed Chiefly for the Use of Colleges and Students at Law. Lawbook Exchange.
    Lieber's influence as an educator will make the work of interest to scholars of legal education as well as students of law and government.
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  15. Polycarp Chuks Obikwelu (2006). Contextual Application of Christian Social Teaching on Political Ethics: In the Light of the Pronouncements of the Bishops of Africa and Madagascar in the Era of Globalisation: With Particular Reference to English-Speaking Sub-Saharan Africa. P. Lang.
     
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  16.  10
    Harvey J. Sindima (1998). Religious and Political Ethics in Africa: A Moral Inquiry. Greenwood Press.
    An analysis of the relationship between organized religion and secular states in modern Africa.
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  17.  20
    John Kaler (2000). Positioning Business Ethics in Relation to Management and Political Philosophy. Journal of Business Ethics 24 (3):257 - 272.
    This paper attempts to mediate between the extremes of a managerial conception of business ethics which subordinates it to management and a political conception which subordinates it to political philosophy. The mediated position arrived at sees the central focus of business ethics in the intersection of micro-managerial concerns with macro-political ones provided by the task of determining morally optimum forms of business. Involvement with the macro rules out subordination to management while, conversely, involvement with the (...)
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  18.  7
    Andrew Sabl (2002). Ruling Passions: Political Offices and Democratic Ethics. Princeton University Press.
    How should politicians act? When should they try to lead public opinion and when should they follow it? Should politicians see themselves as experts, whose opinions have greater authority than other people's, or as participants in a common dialogue with ordinary citizens? When do virtues like toleration and willingness to compromise deteriorate into moral weakness? In this innovative work, Andrew Sabl answers these questions by exploring what a democratic polity needs from its leaders. He concludes that there are systematic, principled (...)
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  19.  5
    Aristide Tessitore (1996). Reading Aristotle's Ethics: Virtue, Rhetoric, and Political Philosophy. State University of New York Press.
    Presents the Nicomachean Ethics as a work of political philosophy, emphasizing the interplay between its practical political concerns and its underlying philosophic perspective and arguing that it is rhetorical in the precise Aristotelian meaning of the term.
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  20.  33
    Ricardo Blaug (2000). Citizenship and Political Judgment: Between Discourse Ethics and Phronesis. Res Publica 6 (2):179-198.
    Political judgment is notoriously hard to theorise, and in the recent debates surrounding Habermas's discourse ethics we encounter classic disagreements around the nature, operation and validity of such judgments. This paper evaluates Habermas's account of political judgment and explores the problems raised by his critics. It then focuses on the contentious role played by universals within his account. What emerges is a reformulated theory of judgment based on the thin universalism of fair deliberation, and a description of (...)
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  21.  2
    Samantha Brennan, Tracy Isaacs & Michael Milde (eds.) (1997). A Question of Values:: New Canadian Perspectives in Ethics and Political Philosophy. Rodopi.
    This volume contains ten chapters, each of which takes up a different question in contemporary moral or political philosophy. The volume has three parts: meta-ethics, issues in freedom and autonomy, and contemporary political philosophy. In the meta-ethical section, the chapters address issues concerning acts and their value, the plausibility of aggregation and counting with respect to the value of human lives, and the role of moral character in causing and explaining moral behavior. In the second section, the (...)
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  22. Arthur Stephen McGrade, John Kilcullen & M. S. Kempshall (eds.) (2001). Ethics and Political Philosophy. Cambridge University Press.
    The eagerly-awaited second volume of The Cambridge Translations of Medieval Philosophical Texts will allow scholars and students access for the first time in English to major texts in ethics and political thought from one of the most fruitful periods of speculation and analysis in the history of western thought. Beginning with Albert the Great, who introduced the Latin west to the challenging moral philosophy and natural science of Aristotle, and concluding with the first substantial presentation in English of (...)
     
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  23.  15
    Michael L. Gross (1997). Ethics and Activism: The Theory and Practice of Political Morality. Cambridge University Press.
    Responsible citizens are expected to combine ethical judgement with judiciously exercised social activism to preserve the moral foundation of democratic society and prevent political injustice. But do they? Utilizing a research model integrating insights from rational choice theory and cognitive developmental psychology this book carefully explores three exemplary cases of morally inspired activism: Jewish rescue in wartime Europe, abortion politics in the United States, and peace and settler activism in Israel. From all three analyses a single conclusion emerges: the (...)
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  24.  17
    S. Heuser (2005). The Cost of Citizenship: Disciple and Citizen in Bonhoeffer's Political Ethics. Studies in Christian Ethics 18 (3):49-69.
    The author suggests that a synchronic reading of Bonhoeffer's major works yields a typology of the two main images around which Bonhoeffer's political ethics orbit: disciple and citizen. Concentrating on the latter, the author shows the centrality of the question of power for Bonhoeffer's political ethics, and how it relates to responsibility and vocation. He argues that Bonhoeffer's ethics follows a christological grammar which constitutes its specific realism and provides its focus on institutions and good (...)
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  25. Daniel A. Bell (ed.) (2007). Confucian Political Ethics. Princeton University Press.
    For much of the twentieth century, Confucianism was condemned by Westerners and East Asians alike as antithetical to modernity. Internationally renowned philosophers, historians, and social scientists argue otherwise in Confucian Political Ethics. They show how classical Confucian theory--with its emphasis on family ties, self-improvement, education, and the social good--is highly relevant to the most pressing dilemmas confronting us today. Drawing upon in-depth, cross-cultural dialogues, the contributors delve into the relationship of Confucian political ethics to contemporary social (...)
     
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  26.  19
    Seán Molloy (2009). Aristotle, Epicurus, Morgenthau and the Political Ethics of the Lesser Evil. Journal of International Political Theory 5 (1):94-112.
    This article explores one of the key themes of Hans J. Morgenthau's moral theory, the concept of the lesser evil. Morgenthau developed this concept by reference to classical political theory, especially the articulation of the lesser evil found in Aristotle and Epicurus. The article begins by differentiating Morgenthau's work from that of E. H. Carr, whom he regards as engaged in a Quixotic quest to provide Machiavellism with greater ethical purpose. The article also contrasts the ethics of the (...)
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  27. Romand Coles (1992). Self/Power/Other: Political Theory and Dialogical Ethics. Cornell University Press.
     
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  28.  3
    David G. Ritchie (1903). Studies in Political and Social Ethics. The Monist 13:154.
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  29.  9
    Hans-Martin Sass (1989). Blue-Ribbon Commissions and Political Ethics in the Federal Republic of Germany. Journal of Medicine and Philosophy 14 (4):465-472.
    The paper presents an overview of political and professional committees in the Federal Republic of Germany dealing with issues of biomedical ethics. The prevailing tendencies of paternalistic atittudes, the worst-casescenario argumentation method, and the unfortunate practice of applying general principles rather than mid-level principles in the assessment of concrete challenges in treatment and regulation are analyzed. Keywords: conflict, control, consent, commission design, paternalism, political ethics, regulation, self-regulation CiteULike Connotea Del.icio.us What's this?
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  30. James F. Childress (1971). Civil Disobedience and Political Obligation a Study in Christian Social Ethics. Monograph Collection (Matt - Pseudo).
     
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  31. John E. Boland (1975). Deciding How to Act in a Political Society: The Ethics of Political Behavior. Mcdougal, Littell.
     
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  32. Robert R. Chambers (1992). Political Theory & Societal Ethics. Prometheus Books.
     
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  33.  13
    Robert E. Denton (ed.) (2000). Political Communication Ethics: An Oxymoron? Praeger.
  34. Georges de Schrijver (2010). The Political Ethics of Jean-François Lyotard and Jacques Derrida. Peeters.
    Jean-François Lyotard. First acquaintance with Lyotard -- Kant's notion of the sublime and its appropriation by Lyotard -- Transposing Kant to the key of the postmodern -- The role of feelings in Lyotard's political judgment -- Universality revisited -- Jacques Derrida. The Nietzschean influence -- Derrida and phenomenology -- Derrida's exploration of exteriority and anteriority -- Derrida's political ethics : foundations -- Derrida's political ethics : further elaborations : the international scene.
     
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  35. Vasil Gluchman (2010). Erasmus of Rotterdam and Jan Milochovsky: Two Humanistic Conceptions of Christian Political Ethics. Filozofia 65 (10):979-989.
    In his Education of a Christian Prince Erasmus applies ancient and Christian virtues to the functions of a Christian prince. Slovak humanist writer Ján Milo- chovský , who new Erasmus’s work, expanded in his Ornamentum Magistratus Politici the scope of the ethical and moral functions of a prince, focusing on three fundamental virtues: piety, justice and tolerance.The paper offers an analysis of Erasmus’s political ethics and examines the impact of the latter on the Slovak humanism of the second (...)
     
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  36.  21
    Angela Kallhoff (ed.) (2001). Martha C. Nussbaum: Ethics and Political Philosophy: Lecture and Colloquium in Münster 2000. Distributed in North America by Transaction Publishers.
    Duties of Justice, Duties of Material Aid: Cicero's Problematic Legacy1 Martha C . Nussbaum I. The Statesmen's Bible A child born this year in the United ...
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  37. Donald F. Koch (ed.) (1998). Principles of Instrumental Logic: John Dewey's Lectures in Ethics and Political Ethics, 1895-1896. Southern Illinois University Press.
    John Dewey delivered two sets of related lectures at the University of Chicago in the fall quarter 1895 and the spring quarter 1896. Designed for graduate students, the lectures show the birth of Dewey’s instrumentalist theory of inquiry in its application to ethical and political thinking. From 1891 through 1903, Dewey attempted to develop a revolutionary experimentalist approach to ethical inquiry designed to replace the more traditional ways of moral theorizing that relied on the fixed moral knowledge given in (...)
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  38. John M. Parrish (2008). Paradoxes of Political Ethics: From Dirty Hands to the Invisible Hand. Cambridge University Press.
    How do the hard facts of political responsibility shape and constrain the demands of ethical life? That question lies at the heart of the problem of 'dirty hands' in public life. Those who exercise political power often feel they must act in ways that would otherwise be considered immoral: indeed, paradoxically, they sometimes feel that it would be immoral of them not to perform or condone such acts as killing or lying. John Parrish offers a wide-ranging account of (...)
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  39. John M. Parrish (2009). Paradoxes of Political Ethics: From Dirty Hands to the Invisible Hand. Cambridge University Press.
    How do the hard facts of political responsibility shape and constrain the demands of ethical life? That question lies at the heart of the problem of 'dirty hands' in public life. Those who exercise political power often feel they must act in ways that would otherwise be considered immoral: indeed, paradoxically, they sometimes feel that it would be immoral of them not to perform or condone such acts as killing or lying. John Parrish offers a wide-ranging account of (...)
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  40.  12
    John Alan Cohan (2002). A Fiduciary Model of Political Ethics and Protocol for Dealing with Constituent Requests. Journal of Business Ethics 38 (3):277 - 290.
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  41.  8
    Richard P. Nielsen (2000). Do Internal Due Process System Permit Adequate Political and Moral Space for Ethics Voice, Praxis, and Community? Journal of Business Ethics 24 (1):1 - 27.
    Internal due process systems are the formal mechanisms thatmany organizations use to address and resolve ethics conflicts.Problematical due process systems such asinvestigation-punishment and grievance-arbitration systemsnarrowly constrain the political and moral space needed formeaningful ethics voice, praxis, and community. The relativelyuncommon employee board and mediator-counselor types of systemscan help solve such problems. The employee board andmediator-counselor systems permit questioning not only of guiltwith respect to policy violations but also the appropriateness ofthe policies as well as potential biases in (...)
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  42.  9
    Kristian Høyer Toft (2015). Teaching Business Ethics to Critical Students—Adopting the Stance of Political CSR. Journal of Business Ethics Education 12:77-92.
    This paper provides ways of responding to critical students when teaching business ethics and corporate social responsibility. A common premise of teaching pedagogy is to approach students from their “zone of proximal development”. To get an understanding of students’ critical prior conceptions, the ideal type of the “liberal communist” is invoked as suggestive of how students might think about business ethics and CSR. Two pedagogical approaches are suggested to address students’ a priori scepticism of business ethics and (...)
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  43.  18
    Moses L. Pava (1998). Religious Business Ethics and Political Liberalism: An Integrative Approach. [REVIEW] Journal of Business Ethics 17 (15):1633-1652.
    Increasingly many business practitioners and academics are turning to religious sources as a way of approaching and answering difficult questions related to business ethics. There now exists a relatively large literature which attempts to integrate business decisions and religious values. The integration, however, is not without difficulties. For many, religious ethics provides the basis and the ultimate authority for a morally meaningful life. Yet, at the same time, in certain contexts, it is often inappropriate to rely and to (...)
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  44.  22
    Timothy L. Fort (1997). Religion and Business Ethics: The Lessons From Political Morality. [REVIEW] Journal of Business Ethics 16 (3):263-273.
    The issue of whether religious belief should be an appropriate grounding for business ethics raises issues very similar to those raised in asking whether religious belief should be an appropriate grounding for political morality. In light of that fact that writings in political morality have been a common resource for contemporary business ethics, this paper presents contemporary arguments about the role of religion in political morality while noting the relevance of these debates for business (...).The paper takes the position that rather than excluding religion from public morality, political morality (and business ethics) ought to take an inclusive, ecumenical approach. To argue this position and to present fully a range of literature normally not studied in business ethics circles, the paper presents and critiques the major contemporary authors in the field of political morality and contrasts them with the inclusionists who seek to keep public grounds open for all moral perspectives. (shrink)
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  45. José Míguez Bonino (1983). Towards a Christian Political Ethics. Monograph Collection (Matt - Pseudo).
     
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  46.  5
    Steve Buckler (2007). Political Theory and Political Ethics in the Work of Hannah Arendt. Contemporary Political Theory 6 (4):461.
    The paper seeks to show that there is a distinctive and consistent method in the political thought of Hannah Arendt. It is argued that this method constitutes a salutary and potentially challenging alternative to conventional approaches in contemporary political theory. In contrast with approaches that adopt an unfortunately abstracted standpoint, resulting from the insistence that political theory answer formally to the requirements of philosophy, Arendt adopts a more mediated and phenomenologically sensitive standpoint. Rejecting influential attributions to Arendt (...)
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  47.  8
    G. de Graaff (2012). To Judge or Not to Judge: Engaging with Oliver O'Donovan's Political Ethics. Studies in Christian Ethics 25 (3):295-311.
    This article addresses the apparent tension in O’Donovan’s overall argument in The Ways of Judgment (2005): a tension between his constructive account of judgement (central to Parts I and II), and his endorsement of Jesus’ injunction not to judge (central to Part III). After clarifying exactly what kind of judgement O’Donovan intends in identifying judgement as the core political practice, the article highlights a few key aspects of O’Donovan’s political theology that might mitigate, or even take away, the (...)
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  48.  8
    J. Battle (2009). The Sermon on the Mount and Political Ethics. Studies in Christian Ethics 22 (1):48-56.
    The Sermon on the Mount is not abstract idealism. It connects to our political contest not least because it insists on the big questions of purpose and ends and how society should be ordered. Rooted in the Old Testament focus on the fair distribution of wealth (ensuring the poor get priority) — cf. Proverbs 2, 8, 9, 14, 15, 29 — the Sermon is a programme for social citizenship and local community development.
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  49.  3
    L. S. Cahill (2012). Theological Ethics as Political Ethics: A Conversation with Raymond Geuss. Studies in Christian Ethics 25 (2):153-159.
    Christian ethics is rooted in Christian worship, community, and identity, yet must cooperate across traditions to alleviate global injustices that violate love of God and neighbor. Although practical ethical commitment may be contingent on an experience of ultimacy that is ‘outside ethics’, this experience is not limited to confessing Christians.
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  50. David Attwood (1991). Paul Ramsey's Political Ethics. Rowman & Littlefield Publishers.
    '. . . this is a good book that will well serve both students who are new to Ramsey and those who might not be better acquainted with his work . . .'-THE JOURNAL OF RELIGION.
     
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