Ethical Movement Research Articles

놀이중심 유아교육과정의 존재인식론적 실행

The purpose of this study was to examine from the perspective of movement what the practices experienced by the actors of the 2019 National Nu-ri Curriculum are. In order to achieve the purpose, this study takes the form of Arts-based research method. The pieces of art are ‘in-depth interview based on art’, ‘a journey with a camera’, and ‘artistic (text) writing of a researcher’. First, in the art-based in-depth interview, a total of 7 early childhood educators located in different networks participated. In a class in which three of the early childhood teachers who participated in the interview were employed, a total of 16 observations were made in each class for about three months. For the collected data, an data analysis was conducted that crossed the boundary between data collection and analysis. The results were as stated below. This study examined that the implementation of the early childhood curriculum operates onto-epistemologically as a learning movement in which teachers, children, and matter interfere with each other. Furthermore, It was an ethical movement conducted in a relationship within a world without the essence of learning. This study was that it considers that the implementation of the early childhood education curriculums unfolds through relationships, entanglement, and interference, and suggests that it needs attention to further expand its vitality.

Ndu-Mmili-Ndu-Azu ("Live-and-Let-Live")

In three parts, this article sketches the version of African environmental ethics that was developed and promoted by Chigbo Ekwealo who was a renowned environmental philosopher in Africa. The first part is a sketch of the principles and doctrine of his environmental ethics. The second part traces the intellectual history of his environmental ethics, the influences on it and its influence on the global environmental ethics movement. The third part is a critique of his environmental ethics based on contemporary and global circumstances. It is demonstrated how Ekwealo’s environmental ethics attempted to consciously depart from earlier versions of African environmental ethics in terms of its rejection of the neo-materialist, polemical, and supernatural features of other views. This article contributes to a reconstruction of the environmental thought of one of the founders of the African environmental movement whose thoughts are not accessible to most contemporary environmental philosophers today.

Art and non-human agencies

Post-human thought is permeating the art discourse, with philosophical foundations based on care for other species and a removal of human as the centre of the human universe. In this editorial, we can read about the articles published in this issue and the ways they intertwine with each other and the concepts that seep through this ethical movement. Some counterarguments will also be offered as a way to critically challenge the momentum these perspectives are taking and as a way of not losing focus on the reasons why they emerged in the first place.

›Das gangbare Kleingeld moralpädagogischer Unterweisung‹

Abstract ›The Viable Small Change of Moral Education‹. Pedagogical Pathways to Tolerance in the Writings of the Ethical Movement In this paper, a historical-systematic approach to pedagogical practices for promoting tolerance is developed based on selected texts of the Ethical Movement in Germany and the United States. The paper answers the question of how pedagogical practice and self-formation were conceptualized in order to educate tolerant individuals and thus reform society. It is shown that tolerance is not an adjunct in all the considerations taken into account, but rather a stated goal as a conscious acceptance of the otherness of others.

Posthuman Affirmative Business Ethics: Reimagining Human–Animal Relations Through Speculative Fiction

Posthuman affirmative ethics relies upon a fluid, nomadic conception of the ethical subject who develops affective, material and immaterial connections to multiple others. Our purpose in this paper is to consider what posthuman affirmative business ethics would look like, and to reflect on the shift in thinking and practice this would involve. The need for a revised understanding of human–animal relations in business ethics is amplified by crises such as climate change and pandemics that are related to ecologically destructive business practices such as factory farming. In this analysis, we use feminist speculative fiction as a resource for reimagination and posthuman ethical thinking. By focusing on three ethical movements experienced by a central character named Toby in Margaret Atwood’s MaddAddam trilogy, we show how she is continually becoming through affective, embodied encounters with human and nonhuman others. In the discussion, we consider the vulnerability that arises from openness to affect which engenders heightened response-ability to and with, rather than for, multiple others. This expanded concept of subjectivity enables a more relational understanding of equality that is urgently needed in order to respond affirmatively to posthuman futures.

A new kind of paternalism in surrogate decision-making? The case of Barnsley Hospitals NHS Foundation Trust v MSP

The modern legal and ethical movement against traditional welfare paternalism in medical decision-making extends to how decisions are made for patients lacking decisional capacity, prioritising surrogates’ judgment about what patients...

Critical theory in the Anthropocene: Marcuse, Marxism and ecology

The politics of the Anthropocene has been widely debated within recent sociological theory. This article seeks to argue that Marxism, critical theory and especially the work of Herbert Marcuse have a great deal to contribute to these debates. Here, I seek to link together the recent revival of interest in the idea of the commons by the alter-globalisation movement and Marxist social theory in an attempt to challenge some of the dominant assumptions in respect of the nature/culture division and the neoliberal dominance of mainstream politics. The more critical politics of the commons would suggest both a radical politics fit for the twenty-first century and a way of understanding the environmental crisis located within critical understandings of the histories of capitalism and social movements. This is suggestive of a civilisation-based politics focused on questions of emancipation informed by political economy, a critique of the dominant consumer society and culture rather than questions of deconstruction. In the final section, I seek to explore how Marcuse’s concerns remain linked to contemporary global ethical movements for change.

A public health Italian ethical movement to sustain the beveridge model: health promotion and equity

Abstract Worldwide sustainability of the National Health Systems (NHS) has been facing different challenges, such as population ageing, epidemiologic transition and deep social transformations. All these changes are struggling Italian welfare state and its public NHS. Following the principle of the Right to Health of the Declaration of Human Right and the Italian Constitution, a group of young health professionals from all over Italy founded a campaign called “2018 Primary Health care: Now or Never”(PHC Campaign) reminding WHO report of 2008 “primary Health Care: Now more than never”. This movement promotes a reform of the NHS focusing on comprehensive-PHC (C-PHC) and health promotion to guarantee sustainability of the Beveridge model italian system, fight health inequalities and answer the complexity of population needs in a period of spending cuts. Since the beginning, the movement started an educational program through the study of the literature and the research of the Italian and international best practices of C-PHC and community health promotion. As a result, to achieve the goal of this project, PHC campaign organized peer education training sessions, educational site-visit of some Italian best practices, lectures and workshops with Italian and foreigner health professionals experts on the field. Several national and regional events had been organized all over Italy. Members of “PHC” Campaign have been invited to write books, news on web-based newspapers on this topic and participate in congresses. To date, PHC campaign might be considered one of the strongest not-institutional voices in Italy in supporting the public beveridge-model NHS Moved from a strong ethical health policy view underlined the importance of the Right-to-Health and of a C-PHC based NHS, since the beginning, “2018 Primary Health care: Now or Never” Movement identified three asset of action: advocacy, education/knowledge and diffusion. Key messages The experience showed the importance of health professionals engagement in public health topics such as sustainability of public NHS in order to promote a reform towards health promotion and equity. PHC Campaign is an example of how a bottom-up ethical movement on public health from different Health professionals could actively contribute to promoting cultural and health policy change.

Mężczyźni uczestniczący w czarnych protestach w Polsce. Ujęcie andragogiczne

The aim of this text is to describe the phenomenon of men participating in Black Protests in Poland from andragogical perspective. Peter Alheit’s biographical method is used to describe this phenomenon and hence his distinction between ‘biographicity’ and ‘biographisation’ is taken into account in the method of inquiry. The subject of the analysis are the narratives of two men participating in Black Protests. The analysis is focused on the ways of understanding the mobilizations and the social and cultural and institutional contexts of learning. In the narratives of the respondents participation in Black Protests is treated as a grassroots, spontaneous, and ethical movement. The most significant contexts of learning are the activities of the institutions of the Catholic Church and the Polish government as well as possible changes to the abortion law. The community of protesters is also important for examined subjects. The analysis of the empirical material allows to show the problem of participants’ identity (both individual and collective) and issues of citizenship including the political (visibility politics, politics of voice) side of the protest.

Slow fashion – Balancing the conscious retail model within the fashion marketplace

Consumers are ever more aware of the impacts of fashion textiles on the natural world, as well as the production ethics concerns directed toward traditional fast fashion products in terms of human resources. This has led to an emerging form of fashion retail centered on production principles that encourage increased lifecycles of products, reduced volume of purchasing by individuals, and ethical care in production and sales. The ethical movement termed slow fashion thus has a unique philosophy that is at odds with a number of traditional aims of retailing. Striving for higher profits through increased sales volume and rapid turnover of goods contradicts the conscious consumption philosophy of slow fashion proponents. This paper therefore explores the market strategies used by four New Zealand fashion retailers who identify as slow, and have a business approach that encourages consumers to prioritize longevity and consumption ethics over price and fashion newness. The research takes a case-based approach, and finds that the central issue for slow fashion retailers, irrespective of their individual philosophies within the slow fashion sphere, is that of finding a balance between the particular conscious retailing models they have self-prescribed, and that of traditional retailing. A necessity for profit making and market share underscores the difficulty of their position in the modern fashion marketplace, and this paper details their unique strategies in negotiating this ethical retail space.

Rethinking the Ethical Challenge in the Climate Deadlock: Anthropocentrism, Ideological Denial and Animal Liberation

As critical research has revealed, climate change scepticism and inaction are not about science but ideas, and specifically the ideas that conform our worldview. Drawing on key theoretical approaches to climate change denial from the social sciences and humanities, this paper discusses the ideological dimension and, more especially, the anthropocentric denial underlying our failure to respond to climate change. We argue that the speciesist anthropocentrism inherent in the current dominant ethics is what prevents humanity from reacting to the main human-induced drivers of global warming. Encouraged to do so by current mainstream ethics, humans overpopulate the planet, grow at the expense of other species, and indulge in cruel, unhealthy and unsustainable practices. We counterpose this ethics against the egalitarian, non-speciesist approach of the animal ethics movement, positing that it represents the next radical reflexive movement and could be used to break the climate deadlock. Animal ethics allows links with inegalitarianism and privilege that may help address climate contrarianism and climate inaction much more effectively.

Before Virtue: Assessing Contemporary Virtue Ethics by Jonathan J. Sanford

Reviewed by: Before Virtue: Assessing Contemporary Virtue Ethics by Jonathan J. Sanford Anthony T. Flood Before Virtue: Assessing Contemporary Virtue Ethics by Jonathan J. Sanford (Washington, DC: Catholic University of America Press, 2015), x + 280 pp. For Thomists and other Aristotelians working within the analytic tradition, the rise of contemporary virtue ethics (CVE) in current philosophical discussion seems like occasion for rejoicing. A rejection of deontology and consequentialism in the name of virtue by top members of the field leaves one thinking: "What is not to like?" But then, when we read the literature, something seems amiss, even to the point where we wonder if CVE is a coherent approach and if it has anything in common with what Aristotle and Aquinas mean by "ethics." Jonathan Sanford has clearly pondered these same questions and given Before Virtue to us as a result. [End Page 953] Sanford has performed a great service in offering a painstaking analysis of CVE and a sober assessment of its status as a viable normative ethical theory. This is no small task. To what CVE even refers is the source of much discussion. Seeking to include the wide array of thinkers and cover their viewpoints that make up the movement, Sanford offers the following characterization: "A contemporary virtue ethicist is an academic philosopher who subscribes to some of the principles shared by some virtue ethicists and who self-identifies with this movement" (89). Due to the wide extension of this description, he treats the multitude of thinkers self-identifying according to this characterization. In terms of Sanford's analysis of CVE, at no point does he reject the movement out of hand or fail to see the positive contributions many of its authors have made to contemporary discussion. Nonetheless, he makes a compelling case that it is a movement in disarray, in large part due to its rejection of key Aristotelian principles. Aristotle performs the central role in Sanford's case for three reasons: (1) the function G. E. M. Anscombe assigns to him in her analyses; (2) Aristotle serving as a common denominator in subsequent CVE literature; and (3) Sanford's contending that the framework of Aristotle's ethics is superior to the alternatives. Sanford's assessment of the CVE movement begins with Anscombe's "Modern Moral Philosophy." In this article, Anscombe diagnoses the shortcomings of modern moral philosophy and suggests that it ought to be scrapped in favor of an ethics revolving around the Aristotelian virtue of phronesis and its place in the good life. Since subsequent virtue ethicists credit this article as the origin of CVE, Sanford thinks it legitimate to use Anscombe's principles as the standard of evaluation of the CVE movement. Against this measure, he thinks CVE ultimately fails to distinguish itself from the common framework of contemporary moral philosophy. The movement "has in many respects betrayed the recommendations of its mother" (183). Key to the fabric of what Anscombe thinks a suitable moral theory are both an affirmation of ethical absolutes and an adequate philosophical psychology. She points to Aristotle for addressing both considerations. Sanford posits three questions, the answers to which would constitute an adequate psychology: (1) What is human nature? (2) What is the purpose of human life? (3) And by what means can we judge progress made toward achieving the goal of human life? The raising of and providing answers to these questions constitutes the heart of the book. Attempting to employ the notion of virtue as the basis of an ethical theory without addressing these questions is likely either to fail or to be rife with confusion. As I read Sanford, CVE is plagued by attempt after attempt to treat virtue as [End Page 954] removed from the broader context in which it is intelligible. Before virtue, we must address foundational questions of moral philosophy and understand virtue as nested within this context. The book could stand on its own as a worthwhile critique of an important contemporary ethical movement; however, Sanford goes further by offering a second part, which I found to be the most compelling aspect of the work. He offers an overview of Aristotle and Aquinas that, while providing...

The future of animals in tourism recreation: Social media as spaces of collective moral reflexivity

Over the last few years, a number of high profile incidents involving animals in tourism recreation contexts have sparked heated animal welfare debate on a global scale, giving rise to ethical movements mediated by various online platforms. This study applies a Critical Animal Studies approach and draws on the cases of the killings of Cecil the lion, Marius the Giraffe, Harambe the Gorilla, and Xanda (Cecil's cub) to analyse the role of digital movements and moral reflexivity in shaping the future of animals in tourism recreation spaces. We conceive of social media as digital spaces of Collective Moral Reflexivity (CMR) which signal heightened public engagement in human-animal recreational ethics. Findings highlight animal ethics in this context as a discursively evolving social construction, but one on which the public increasingly expects a more robust and compassionate ethical model of operation from the animal recreation industry.

Can Only Human Lives Be Meaningful?

Duncan Purves and Nicolas Delon have argued that one’s life will be meaningful to the extent that one contributes to valuable states of affairs and this contribution is a result of one’s intentional actions. They then argue, contrary to some theorists’ intuitions, that non-human animals are capable of fulfilling these requirements, and that this finding might entail important things for the animal ethics movement. In this paper, I also argue that things besides human beings can have meaningful existences, but I disagree with Purves and Delon’s theory of meaning, and some of the practical implications they suggest arise from their conclusion. Specifically, I argue that Purves and Delon are wrong to suggest that intentional agency is necessary for one’s life to be meaningful; contributing to valuable states of affairs can be sufficient by itself. Purves and Delon’s objection to such a claim is that it would allow even inanimate objects’ existences to count as meaningful. However, while I accept this consequence, I argue that it only seems counterintuitive because of two false beliefs they appear to hold: that some X cannot have a meaningful existence without that meaning (a) making X better off or (b) giving X reasons for pride.

Non-violence as a Shifting Signifier on the Tibetan Plateau

In nomadic areas, Tibetans are wearing a new amulet, called an ‘amulet for peace’, depicting a globe with a dove flying above it. The dove carries a bodhi leaf in its mouth and a gold peace sign in its claws, combining Buddhist and global symbols for peace. However, the amulet is not being marshalled for Gandhian-style non-violent resistance nor world peace for that matter, but rather for something more local. This local cause is a campaign to end fighting over the grasslands, a sustained social problem in nomadic areas of eastern Tibet. The amulet for peace is a recent innovation, launched in 2012 as part of an ethical reform movement spearheaded by Larung Buddhist Academy, the largest monastic institution on the Tibetan plateau. This article discusses the latest developments in this emerging movement and, specifically, the significance of the amulet for peace and the discourses in which it is embedded.

Between separation and celebration: Perspectives on the ethical-political preaching of Desmond Tutu

Recognising the complexity of a pluralistic South African society, this article attempts to identify four ethical movements in preaching in the past, as well as the present. These movements are from silence to struggle, from eparation to celebration, from lamenting to longing, and from shaming to playing. In this regard, cognisance is taken in particular of the sermons, speeches, and letters of Archbishop Desmond Tutu. The paper concludes with a discussion of a classic South African film from 1976, entitled e’Lollipop.

Feminism and Gay Liberation: Together in Struggle

The thesis of this Essay is that any successful movement for equality — indeed, any movement for freedom — for gay people needs the insights and theories of feminism for sustenance and for flourishing. Drawing heavily on the work of radical feminist scholar Ann Scales, and with special emphasis on the importance of feminism to the lives and political aspirations of gay men, the Essay compares the theoretical matrices of feminist legal theory and queer legal theory. By exploring the relevance of issues generally thought of as “feminist issues,” such as pornography and abortion to gay men’s lives, the Essay shows that, rather than abandon feminism as much of queer theory suggests, gay men — and all LGBT people — should embrace feminism as a fundamental component of an ethical movement toward substantive, social, and legal equality.

Need Humanism Be Reasonable?

This paper argues for a distinction between the Ethical Culture movement and other humanist organizations and provides a rationale for doing so. It is dedicated to the life and memory of my esteemed colleague, Dr. Matthew Ies Spetter, who died on 30 December 2012 at the age of 91. Dr. Spetter was Leader Emeritus for the Riverdale Yonkers Society for Ethical Culture, where he had served for 40 years. He also was Leader Emeritus for the New York Society for Ethical Culture, and he had led the Department of Ethics for the three Ethical Culture schools

Organization communication regarding ISO 26000 practices in South Korea: focusing on the enlarged scope

ISO 26000, issued on November 1, 2010, has enlarged the scope of social responsibility (SR) from corporations to all types of organizations. This article examines how organizations that traditionally have not been concerned with this term, such as public or governmental institutions and nonprofit organizations, interpret this new standard and the notion of SR, especially in the South Korean context. For this research, we observed the SR-related reports and media activity of seven Korean organizations: Korean Standards Association (KSA), the Ministry of Knowledge Economy (MKE), Gangdong-gu Office (GDG), Christian Ethics Movement of Korea (CEMK), LG Electronics Union (LGEU), Collective Action (CA), and Working Together Corporation (WTCO). We also carried out interviews with experts in these organizations, who largely work on the subject. Using the organizing theory frame (enactment–selection–retention) of Karl E. Weick, we analyzed three elements of the organizational communication of these institutions: strategy, ISO 26000 messaging, and receivers of the information. ISO 26000 was first actively used in public organizations (e.g., KSA, MKE, and GDG) as a policy tool to expand the concept to all aspects of Korean society, and was later used in certain nonprofit organizations (e.g., LGEU and CEMK) as a new paradigm, creating new concepts such as union SR and churches’ SR that partially accept the international standard in different contexts. Some civil societies, such as CA and WTCO, observe the phenomenon in a passive way to see if it could promote the social values of their organizations. Lastly, in spite of the scope enlargement, we note that SR is still in the range of corporate SR, and the application process in South Korea shows that the social aspect is more easily ignored than the economic and environmental aspects.

Editorial: The Caring Organisation

The following true story starts on a bright West-African morning in front of the gate of a factory belonging to a large international brewer. That morning the guard was alarmed by the sound of a crying baby, lying in front of the gate. Nobody had any idea where this child came from so the child was taken inside and brought to the manager’s office. The manager was somewhat puzzled by the whole situation. There were no clear procedures, no precedents and so he decided to call the head of compliance at the international headquarters to ask for directions. Of course this problem was just as perplexing to the compliance officer as it was to the local employees. She instructed the manager to talk to his employees and try to find out what was going on. Soon it became clear that this child was the result of an extramarital affair of one of the employees with a girl from the village. Abandoned by the lover the girl decided to leave the child behind at the factory gate as she considered the man responsible for taking care of the child. The man however refused to assume his responsibility. What was the manager to do? Take the child back to the village and leave it there? Pressure the employee to take up his responsibility? Bring it to an orphanage home? Or simply neglect its existence? Upon a second round of consultation with the compliance officer it was decided that abandoning the child was simply not an option. Not only would this have been an extremely inhumane thing to do, it would also have signalled to the employees that this company couldn’t care less about human misery. Instead of leaving the child behind the company organised around the sudden challenge a collective support action among employees turning the child into a symbol of the group. Caring for this child became a bonding experience and over the years the child remained a symbol for all. Caring is a deep experience for all human beings yet it is a challenge to market systems and even to moral theory itself. In the 1980 s Carol Gilligan challenged Lawrence Kohlberg’s famous psychological theory of moral development. According to Kohlberg the so called post-conventional stage in which people judge others in terms of universal principles represents the ultimate stage of moral development. But that was not at all evident to Gilligan and the care ethics movement. Several authors pointed out that among others, it seemed to condemn women as morally less developed since they approached people in a morally ‘thick’ way with a particular face, emotions and psychology instead of a morally abstract subject. The discussion that ensued on the proper place of care and its relation to justice, duty and the more formal side of morality has not faded but some results should be mentioned. First, there is nothing gender specific about ‘care’, it is as fundamental to women and man alike. Secondly, accepting the importance of love, trust and human bonding does not imply discarding the categories of justice, obligation and right. Both are central to the moral fabric of life. Our sense of justice is clearly rooted in empathy and any well-socialized person will not only be attached to certain abstract concepts and ideals but also to a community and particular persons. As Annette Baier rightfully points out, without such cares and attachments, first to those one loves, T. Gossling (&) Department of Organization Studies, Tilburg School of Social and Behavioral Sciences, and Tilburg Sustainability Center, Tilburg University, Tilburg, The Netherlands e-mail: t.goessling@tilburguniversity.edu