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
Ugly Emotions and the Politics of Accusation
Geoffrey Hughes, Megnaa Mehtta, Chiara Bresciani, and Stuart Strange
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.
Sartrean Ethics in History, 1938–1948 – From Kantian Universalism to Derision
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
The Ethics of Hierarchy in the Tablighi Jamaat in Pakistan
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
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
Simone de Beauvoir, Djamila Boupacha, and the Algerian War
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.
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
A Critique of Thad Metz’s ‘Towards an African Moral Theory’
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
JINHEE CHOI AND MATTIAS FREY, EDS., CINE-ETHICS: ETHICAL DIMENSIONS OF FILM THEORY, PRACTICE, AND SPECTATORSHIP
Ethics and an Individual in Contemporary South India
This article explores the intricate relationship between talk and practice in the anthropology of ethics by focusing on one individual, a temple and consecration priest, in Tamil Nadu, South India. By examining his relations with other people, gods and his ideal and present self, the article suggests that ethical self-cultivation is an ongoing practice and is based on ordinary and extraordinary encounters, evaluations and reflections thereon. It argues that the focus on an individual both allows an intimate and detailed reflection on processes of ethical self-cultivation and offers a window into the wider social world of which the individual forms a part.