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Introduction

Ugly Emotions and the Politics of Accusation

Geoffrey Hughes, Megnaa Mehtta, Chiara Bresciani, and Stuart Strange

result in an ambiguous ethics of speech in which every gesture of help is mottled with suspected disdain. Most notably, he traces how a rhetoric of scarcity and inequality provides a means to contain and overcome disorderly passions while at the same time

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Patrick Engel

This article interprets Sartre's ethical reflections as leading to a negativistic ethics, that is to say an ethics that denies the possibility of conceiving a positive ideal that has to be attained, and therefore limits itself to the criticising of the negative in the existing world as the only way left for ethics. After a brief introduction into negativism, the article sets out the negativism of Being and Nothingness and the metaethical dilemma that the ontological work poses for a conception of a traditional, positive ethics, which Sartre apparently tried to undertake in his Notebooks for an Ethics. Instead of speaking of a failure of Sartre's attempts to found a traditional ethics, the article shows how already in the Notebooks Sartre is on the way to establishing a conception of an ethics that can be called negativistic, and finally how the late Sartre attains, on the basis of the socio-ontological insights of his Critique of Dialectical Reason, a foundation for a genuinely negativistic ethics which he drafted in his 1964 Rome Lectures.

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‘This Is a Farce’

Sartrean Ethics in History, 1938–1948 – From Kantian Universalism to Derision

Juliette Simont

Translator : Ârash Aminian Tabrizi

It is very easy to read Sartre without worrying about Kant. Nonetheless, it has gradually dawned on me that, as far as ethics ( la morale 1 ) is concerned, Kant deeply impregnates Sartre’s thought. While I was working on the ‘original choice’, I

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Emily Anderson

Introduction Alessi and Alessi rightly describe the ethics of new media as an “uncharted area.” They explain that “the production and subsequent use of new forms of media results in new dimensions of experience and effects in general that are

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Islam and Pious Sociality

The Ethics of Hierarchy in the Tablighi Jamaat in Pakistan

Arsalan Khan

upon’ by those more pious than oneself (cf. Mittermaier 2011 ). In other words, Tablighis acquire pious virtue by living in a world of pious sociality structured by an ethics of hierarchy. Second, I argue that this contrasts sharply with the Islamists

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Ethics and Violence

Simone de Beauvoir, Djamila Boupacha, and the Algerian War

Judith Surkis

This article situates Simone de Beauvoir's involvement in the case of Djamila Boupacha, an FLN militant who was tortured by the French Army in 1960, in the context of the repeated revelations of torture in course of the Algerian War. Drawing on Beauvoir's writings on ethics and other contemporary denunciations of torture, the essay illuminates how Beauvoir worked to overcome wide-spread public “indifference.” By focusing public attention on the Army's sexually degrading treatment of Boupacha, Beauvoir figured torture as a source of feminine and feminizing national shame.

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Soft skills, hard rocks

Making diamonds ethical in Canada’s Northwest Territories

Lindsay A. Bell

corporate and ordinary ethics of arctic resource extraction ( Bell 2013 ), I met 12 Indigenous adults enrolled in Ready for the Job, a two-week course required for access to state- and industry-subsidized vocational training to become underground diamond

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Relational Ethics and Partiality

A Critique of Thad Metz’s ‘Towards an African Moral Theory’

Motsamai Molefe

his moral theory renders it relevantly African. And, when it is compared to extant (individualistic) attempts to capture African ethics, Metz considers his account to be (more) plausible insofar as it best captures moral intuitions prevalent below the

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Carl Plantinga

JINHEE CHOI AND MATTIAS FREY, EDS., CINE-ETHICS: ETHICAL DIMENSIONS OF FILM THEORY, PRACTICE, AND SPECTATORSHIP

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An Ethics of Response

Protestant Christians’ Relation with God and Elsewheres

Ingie Hovland

mission women in Norway thought they were doing. 7 The Protestant women I discuss associated response with obligation and agency, and I refer to this combination as an ‘ethics of response’. I do not think that this ethics of response is limited to this