This article describes an emerging trend in Israeli private law that strives to incorporate a culture of social responsibility into everyday life. Implemented through the legal principles of 'good faith' and 'public policy' in contracts, this applies mainly to the social responsibility of corporations. The adoption of such concepts in interpersonal relationships emphasizes that this approach aims to include all components of the legal system. The basic Israeli social and constitutional principles are analyzed, along with the role that individuals and business participants, not only government authorities, play in the structuring of a freedom-seeking society. The article concludes that this new trend also corresponds to the social discontent that was evident in Israel during the summer of 2011, as well as to a new way of thinking about the concept of capitalism in the business literature.
Evolving Principles of Social Responsibility in Israeli Private Law
While the notion of “bad faith” remains stable in Jean-Paul Sartre’s early philosophy, the notions of “pure reflection” and “good faith” undergo significant changes. In Being and Nothingness,2 pure reflection was presented as a necessary but not sufficient condition for authenticity,3 whereas in Notebooks for an Ethics ,4 ‘pure reflection’ and ‘authenticity’ seemed to refer to the same consciousness (although with different emphasis)5 (NE, 12, 472-482, 515). In Being and Nothingness, the project of good faith was introduced as a corrupted mode of being, which, like bad faith, stands in contrast to authenticity (EN, 108-111; BN, 113-116), whereas in Notebooks for an Ethics, Sartre did not seem to distinguish good faith from authenticity (NE, 12).
Xavier O. Monasterio
Ronald Santoni’s book, Bad Faith, Good Faith, and Authenticity in Sartre’s Early Philosophy, has been long in the making. Indeed, Sartre’s views on bad faith and the issues related to it have constituted one of Santoni’s life-long philosophical interests, as evidenced by his article of more than twenty years ago.
Ronald E. Santoni
Joseph S. Catalano’s most recent book on Sartre, Good Faith and Other Essays,1 is an important work. The fact that Part Two of this book – amounting to just over half of its extent – consists of essays that have appeared previously in journals does not undermine its significance and worthiness. For, viewed together, the essays in this part represent both some needed contemporary refinements of Sartre’s tantalising concept of bad faith and pioneering philosophical explorations of Sartre’s notions of good faith and authenticity. Ready access to them under a single cover increases the chance of their being read, and serves Sartrean scholarship. As background material, they here supplement Part One, Catalano’s brand new, masterfully honed, ‘A Sketch of a Sartrean Ethics’, which is ‘must’ reading for anyone pursuing the implications of an ‘integral’ Sartre for an ‘integral humanity’.
Ronald E. Santoni
In “Santoni on Bad Faith and sincerity: A vindication of Sartre,” Xavier Monasterio uses the recent publication of my book, Bad Faith, Good Faith, and Authenticity in Sartre’s Early Philosophy,1 as an occasion to “reevaluate an important piece of the Sartrean heritage” and to take me to task for some of my detailed criticisms and reconstruction of core Sartrean views on bad faith and sincerity. Charging that I have “missed Sartre’s point” in places, he sets out to show how some basic criticisms in two of my chapters are unwarranted and, hence, that Sartre is in no need of the “rescuing operation,” “salvaging efforts,” or “reconstruction” that I offer in these early chapters.
An Appreciation and Critique
Ronald E. Santoni
to want an ‘absolute equivalence of our being with itself’ ( BN , 59) – the sure mark of bad faith for Sartre. Bad Faith, Sincerity, and Reflection. In my Bad Faith, Good Faith and Authenticity , I stewed considerably over Sartre's claim in
A Response to Ronald Santoni on Bad Faith
description of the two varieties of faith. Sartre calls ‘good faith’ the attitude that is sensitive to the content of the evidence, but which holds its conclusion with certainty even though this is not warranted by the strength of the evidence. For the
Production and exchange, business and friendship
by 2011, Nengah had established a wholesale outlet in Denpasar and was marketing most of the produce of Wangaya Betan on behalf of his fellow farmers. They were also continuing to sell through their existing network of organic retailers. “Good faith
Can Being-for-itself Avoid Bad Faith?
Ronald E. Santoni
bad faith. And I believe that for Sartre, what applies to good faith in this regard applies similarly to authenticity: thus, my suggestion: “ la mauvaise foi ressassit [authenticité] et se glisse à l'origine même de son projet ” [inclusive but
Fifteenth-Century Northern England as Sixteenth-Century Ireland
Jane Yeang Chui Wong
, Lancaster and Westmoreland expressly violate their promises to the Northern rebels, vows which their fellow countrymen accept in good faith, in order to seize them abruptly and put them to death. Lancaster’s treatment of the rebels is not as simple as the