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1. Eco-ethica: Volume > 3
Lars Hertzberg Nature is Dead, Long Live The Environment!
2. Eco-ethica: Volume > 3
Rebecka Lettevall The nature of war and the culture of peace
3. Eco-ethica: Volume > 3
Peter Kemp, Noriko Hashimoto Preface
4. Eco-ethica: Volume > 3
Richard Kearney Translating across Faith Cultures: Radical Hospitality
5. Eco-ethica: Volume > 3
Bengt Kristensson Uggla Ricœur’s History: The Historical Horizon in Paul Ricœur’s Philosophical Project
6. Eco-ethica: Volume > 3
Manuel B. Dy, Jr. The Confucian Golden Rule in Times of Poverty and Affluence
7. Eco-ethica: Volume > 3
Jacob Dahl Rendtorff Ethics after Fukushima!: Reflections on Institutional Decision-Making in Complex Organizational Systems
8. Eco-ethica: Volume > 3
Peter McCormick Internationalizing Law and Human Contingency: On Mireille Delmas-Marty and Paul Ricœur
9. Eco-ethica: Volume > 3
Noriko Hashimoto Conflicts between Environmental Philosophy and Cultural Problems
10. Eco-ethica: Volume > 3
Robert Bernasconi Kant and the Distinction between Nature and Culture: Its Role in Recent Defenses of His Cosmopolitanism
11. Eco-ethica: Volume > 3
David Rasmussen Public Reason and Democratic Culture
12. Eco-ethica: Volume > 3
Jacob Dahl Rendtorff Paul Ricoeur on Philosophy and Theology
13. Eco-ethica: Volume > 3
Peter McCormick Limited Sovereignties?
14. Eco-ethica: Volume > 4
Peter McCormick Essential Sovereignties?: Political, Ethical, and Personal
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Politics and ethics are closely linked in many ways. One such link is the central but still contentious notion of the person. Take the case of today’s European Union. Most basically, member states disagree on what and who persons are. This EU paradox may be resolved when political debates about sovereignty’s limits expand to include ethical discussions of the nature of persons. The aim of this paper is to point in the direction of an account of the person that will support proper understandings of those ethical, and not just political, values that the Preamble of any eventual European Union constitution will need to entrench tomorrow.
15. Eco-ethica: Volume > 4
Noriko Hashimoto Negative Technology and Solidarity: An Essay on the Development from Ethics to Politics
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A characteristic feature of the 21st century is that every important thing is invisible: boundaries, technological risk, global warming, etc. In Eco-ethica, a new ethics in contrast to Aristotle’s Nicomachean Ethics must be developed with respect to these invisible realities. What should we do to demolish the nuclear facilities at Fukushima? This is a question of “technica negativa”, the invisible process of demolition. The problem must be examined through ethics, Kant’s legal thinking and, finally, politics. Habermas’ idea of “solidarity” is fruitful here because he insists on civic democracy at a transnational scale. This idea may be linked to a new form of cosmopolitanism.
16. Eco-ethica: Volume > 4
Peter Kemp Ricœur’s Reticence with Regard to Kierkegaard
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This paper tries to answer the question: why did Paul Ricœur keep a nearly total silence after 1963 about Soren Kierkegaard, and was there from the beginning a reticence with regard to Kierkegaard? An answer can be found in the beginning of Ricœur’s work, in his first book written with Mikel Dufrenne on Karl Jaspers et la philosophie de I ’existence. This book that is full of references to Kierkegaard also shows that it was Jaspers’ particular appropriation of the Danish thinker that affected him. But, like Jaspers, Ricœur became too preoccupied with external historical, social and political life to be a true disciple of Kierkegaard.
17. Eco-ethica: Volume > 4
Pierre-Olivier Monteil Paradoxes in Ricœur’s Political Thinking
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Paul Ricœur is rarely considered as a political thinker by his commentators. However, the question of power is constantly present in his thinking. The paper aims at retracing the main lines of Ricœur’s political project. Being instructed by the twentieth century totalitarianisms, he attacks systematicism in politics with “systematicity”, relying on the strength of political paradoxes. This argumentative form invites us to renounce claiming a knowledge and to connect politics with ethics through a practical wisdom. Ricœur’s reflection gives us keys for understanding today’s politics. His criticism of “minimal policies” may in particular be addressed to neoliberalism.
18. Eco-ethica: Volume > 4
David Rasmussen The Second Arab Awakening and the Emerging Domain of the Political
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What does it mean to call the so-called second Arab awakening a liberal revolution? In this article, the author tries to answer that question by first framing it in the larger historical context by reference to the origins of the liberal narrative. Second, he attempts to probe the question of why and how the recent events of the Middle East can be put in the context of that narrative. Finally, he turns to evolutionary theory to see what kind of paradigm can be prescriptive for the second Arab awakening.
19. Eco-ethica: Volume > 4
Sang-Hwan Kim Ethics of Shame and Ethics of Unhappy Consciousness
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As is well known, Kant finds the subjective condition of morally motivated actions in the feeling of respect for duty, and defines it as an a priori affect caused only by reason, an affect to be distinguished from all psychological inclinations. In Confucian ethics, one can find such a transcendentalized affect explaining the origin of authentic moral actions. The author analyzes and compares two privileged moral feelings not only in the perspective of contemporary debates between duty ethics and virtue ethics, but also in the perspective of contemporary Korean experiences of moral crisis.
20. Eco-ethica: Volume > 4
Robert Bernasconi Is Ethics a Kind of Politics?: An Alternative View of the History of the Separation of Ethics from Politics
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This essay attempts to outline a genealogical approach to the question of why political reasoning and moral reasoning have parted company, highlighting the contributions of Aristotle, Aquinas, Geulincx, Kant, Garve, Hegel, and Schmitt. In the author’s conclusion he looks in particular at the work of Hannah Arendt and Emmanuel Levinas, the former largely associated with political philosophy and the latter almost exclusively associated with ethics, to show that these readings are both one-sided understandings of their work and that, writing in the aftermath of the Holocaust, neither accept the standard account of the relation of ethics and politics.