Notions Of Duty Research Articles

Fragile belonging and the strong duties of foreign clergymen

Due to the jurisdictionalism inherited from Portugal, and in view of the strength of the typically liberal idea of sovereignty defense, the Empire of Brazil initially adopted as course of action to prohibit foreign priests from holding ecclesiastical benefices in its territory. The article focuses on the legal transformations that took place in the second half of the nineteenth century, and which led to a relativization of this prohibition, especially in view of the massive migration of European priests to the Americas in the period. We analyze concrete cases presented by bishops and clergymen to the Council of State, the emperor’s advisory body, as well as to the Congregation of the Council, an administrative organ of the Holy See, and show how a path was paved for the multilevel regulation of the migratory flows of the secular clergy towards Brazil. Since the Council of Trent was a key normative set to organise the mobility of clergymen around the globe, we examine how institutions and actors that ordinarily made use of it forged new interpretations and new norms in order to discipline migration as an unprecedented phenomenon. Following up on the Tridentine, transformations will allow us to see how precarious the situation of foreign priests was in terms of belonging to a new country and a new diocese. It will also reveal that what kept the clergymen minimally anchored in the sea of legal uncertainties at the end of the 19th century was the notion of duty.

“Welfare without the Welfare State”: Milton Friedman's Negative Income Tax and the Monetization of Poverty

Recent years have witnessed a marked revival of guaranteed-income proposals. Among these, Milton Friedman's negative income tax is one of the most successful ideas to establish a universal floor of income for every citizen. Elaborated in the early 1940s, it attracted widespread attention among economists and policy makers in the aftermath of Johnson's War on Poverty. This contribution will, however, focus on the intellectual setting under which Friedman envisioned a new way to think about poverty. Tracing back the origin of the proposal in the context of the New Deal, this article shows how Friedman hollowed out redistributive considerations from the hierarchies of needs, notions of duty, or citizenship that were common in the British welfarist conception and preexisting notions of equality where the state played a key role by replacing it with a monetary and market-friendly conception of poverty.

Cognitive Dimension of Historical Memory in Paul Ricoeur's Concept

The article considers Paul Ricoeur's concept of historical memory. Its three parts include the phenomenology of memory, the epistemology of history and the hermeneutics of the historical state, directly related to the notion of duty. At all three levels, the cognitive component is very important, but its nature differs significantly. From Ricoeur's perspective, the duty “not to forget” turns out to be an oath of allegiance to the very ability of human consciousness to construct and reinterpret temporal distance, while maintaining a sense of shock or uniqueness of the event that cannot be replaced by a conventional narrative. It is proved that this approach can be a productive basis for coordinating different conceptual approaches that have emerged in contemporary cognitive research.

Rights, Duties and Aboriginal People

In this paper I reconsider debates in the Australian colonies in the 1830s and 1840s about Aboriginal people and rights in land. I contend that Aboriginal rights of property in land were seldom the matter at stake in these debates. Further, I argue that a notion of duties rather than rights was invoked by Christian humanitarians as they pleaded that Aboriginal people should be provided with protection as well as compensation for the loss of their lands. I suggest that the position that they adopted was determined not so much by the moral, political or legal principles they sought to uphold but by their acknowledgement of material forces at work in the colonies. I also point out that the debate that occurred about rights in land was an intra‐British one that concerned the rights of settlers vis‐à‐vis the Crown. Finally, I suggest that the principal ways in which pastoral leaseholders tried to legitimise their claims to land were rather different to that suggested by historians in recent decades.

雑誌『令女界』における小野さつき訓導殉職についての考察

雑誌『令女界』における小野さつき訓導殉職についての考察

Gendered Boundaries, Cultured Lives: The Underexplored Dimensions of Duty (Kartavya) in the Indian Family Context

The article highlights gender-specific elements in the notions of duty ( kartavya) in the Indian familial context. Using a hypothetical dilemma about gender roles and employment, in depth interviews were conducted with 120 respondents comprising young adults and their parents from the Maharashtrian community of Vadodara city, Gujarat, India. A majority of respondents, men as well as women, could recognize the unfairness (towards women) in the scenario but did not accord it enough importance because doing so could result in negative consequences (like family disharmony or social isolation) for the self as well as the family. Classifying the justifications under the Big Three Ethics of Autonomy, Community and Divinity (Jensen, 1996, Coding manual: Ethics of autonomy, community and divinity, Unpublished Manuscript) showed maximum use of the ethic of community, closely followed by autonomy. There was negligible use of the ethic of divinity. Indicating cultural continuity amidst social change, younger respondents and older women showed flexible mentalities about gender roles and corresponding responsibilities as compared to those of older men. At the interface of gender and culture, the article highlights complexities, which shape ideas of autonomy and fairness in the Indian context.

Human Rights and Surrogacy – Association between Human Rights Approaches and Ethical Approaches

The main problems that Modern Bioethics faces concern mainlythe terms of rights, which feature prominently in the theoreticalisttheories. If classical theories of deontocracy and utilitarianism areapplied to surrogate motherhood, we will be led not only to different butalso opposing decisions. Bioethics, nevertheless, ought to make the bestpossible decisions and take into consideration moral aspects and valuesby prioritizing the importance of rights. The correlation between humanrights and ethical approaches is particularly convoluted. Both of them areestablished on the respect of human dignity, the individual’s importanceand the moral integrity of human existence. As regards the moral dilemmasthat arise as to the moral permissiveness of surrogacy, it behoves us toapply a particular ethical theory that wil be uesd as a method of justifyinga certain decison. Therefore, in the case of surrogate motherhood, basicethical theories refer to Intuitionism and Ethical Ethics. A morality whichis reliant foremost on the notion of duty, imperative and obligation. Itexamines the ethical dilemmas and answers the question of what one hasto do based on their individual imperatives and duties.

The Moral Law: Derrida reading Kant

This essay shows how Derrida, in a variety of texts, engages directly or indirectly with the Kantian moral law, which rests on the assumption of man's autonomy vis-à-vis his natural inclinations. In the background of this analysis is Derrida's engagement with Freud, the latter having argued that the Kantian moral law is located in, and can be equated with, the superego. Derrida challenges Freud's assignation of the moral law (solely) to the superego, and suggests that what appears to Kant as the moral law and to Freud as the demands of the superego, already involve a limitation of a much more radical demand on the self: that of absolute sacrifice, and which one can understand with reference to Freud's death drive. This demand can be referred to as the law of law, that is, the law which makes of the moral law a law. Within this broader framework, the essay explores in detail Derrida's reading of Kant's notion of respect that is owed to the moral law, the notion of duty, and the formulation of the categorical imperative by Kant in terms of an ‘as if’.

РУССКАЯ ЛИТЕРАТУРА XVIII СТОЛЕТИЯ В ПОИСКАХ ГАРМОНИИ (ОПЫТ СИСТЕМНОГО ОБЗОРА)

В статье русская литературная культура XVIII в. рассматривается в контексте переходных периодов историкокультурного развития. Литературная культура средоточие диалектических противоречий, способствующих эволюции культуры, истории и общества. Во введении дается комплексный обзор представлений современной западной славистики о диалоге противоречий в литературной культуре России XVIII в. Далее доказывается главенство проблемы соотношения разума и чувства в системе литературных направлений России 16901810х гг. Роль литературной культуры как примирителя в переходные периоды стимулируется идеологией в ситуации интересующей нас эпохи это динамическое соотношение концептов Долга и Добродетели The paper studies literary culture of the 18th century in Russia within the framework of transitional periods in history and culture. Literary culture is viewed as the focus on dialectical controversies giving impetus to cultural, historic and societal development. The data analysis drawn on prior studies gives evidence to suggest that the specifics of literary culture becomes most explicit at a time of transitional periods with moral and aesthetic values changing rapidly along with a certain crisis in peoples reflections on history and contemporary life. Phenomena and processes embedded in the literary culture uncover two interrelated aspects. On the one hand, there is an apparent drift towards contrasts and clashes which is best seen during the watershed and transitional periods. Detailed analysis brings to light conflicting pairs based on the unity and struggle of the opposites principle. On the other hand, the ultimate goal of the literary culture is to suggest ways to coordinate and harmonize these clashes. From this perspective prominence should be given to the literary culture of the 18th century which opens the era of modern time in Russia. Then the paper provides a comprehensive analysis and review of contemporary western Slavistics views on the controversies in Russias literary culture of that time. The first subject area is represented by works which look into transition in the Russian literary culture of the 18th century by defining its mainstream and marginal elements. The second cluster of works focuses on the overall trends in the transition of epochs and the turning points. The third area of research relates to psychological and philosophic aspects which are intertwined with creative work. The forth subject area features views on transition patterns through genre interconnections within the literary process itself. Ultimately, when it comes to dialectics of controversies which push the literary culture forward during a transitional period western researchers turn to the central issue of changing philosophic and literary ideologems. Then we provide arguments to support the dominant role of a conflict between sense and sensibility in literary groups in Russia between 1690 and 1810: a drift from Barocco to preRomanticism. It was determined that the role of literary culture as a unifying ground during the transitional periods is facilitated by ideology, which in the 18th century revolved around the dynamic correlation between the notions of Duty and Virtue. Duty and Virtue determine the correlation between external (state and ideological) and internal (psychological) facets to the literary culture in the era of modern time in Russia. Duty and Virtue are intertwined and overlap in the Weltanshauung constructed by Russian literature in the 18th century. The unity of Duty and Virtue is characteristic of nearly all the historic and literary periods between 1700 and 1810. Ultimately the dialogue of ideologems of Duty and Virtue brings about an utopia of a specific state as well as personal Optimism.

Popular Politicians: The Interaction Between Politics and Popular Culture in the Netherlands, 1950s–1980s

ABSTRACTFrom the late 1950s onwards, the Netherlands witnessed a transformation of the emotional codes of politics. A culture of political leadership marked by notions of duty and restraint, made way for self-expression and authenticity. This article argues that the interaction between the spheres of politics and popular culture played a vital role in this transformation. The practices and discourses of popular culture became a significant part of the repertoire through which politicians articulated representative claims. The article traces how politicians negotiated their interaction with popular culture, started to cultivate a private persona and eventually turned into political celebrities.

Conventions and The Normativity of Law

This essay criticises the attempt to explain the so-called normativity of law with reference to a model of coordination conventions. After specifying the explanandum of the normativity of law, I lay out the conceptions of ‘coordination’ and ‘convention’ and how the combination of both sets out to contribute to legal philosophy. I then present two arguments against such an account. Firstly, along a reductio ad absurdum , I claim that if an account of coordination conventions tries to explain the normativity of law by focusing on a coordination problem among judges it leads to self-contradiction. Secondly, I argue that even if one allows for widening the coordination problem beyond the group of judges, one is unable to account for the notion of duty. I will substantiate this second argument by distinguishing different scopes of the deontic operator “ought”. I conclude by reconsidering what explaining the normativity of law could amount to.

O nome: um direito ou um dever?

The name is not a property because its sale, exchange, loan etc. are not permitted. If it is not a good like any other and due to the legal obligation of having a name, there is something in the name that already reveals in the legal field how the notion of right cannot be dissociated from the notion of duty. It is based on this assumption that the present article discusses the question: Name: a right or a duty? Therefore it discusses how the nomination process takes place in Brazil. Based on Lacan’s considerations about the Oedipal cross and the proper name, it argues how the name is a brand that demands a response. A child is given a name at birth based on the bet that there is a subject there. His/her name is woven by little strings of the symbolic, which grants the child with a place in the generational chain of his/her family and in the chain of signifiers. As a speaking being, once the child answers when called out, he/she will stress how he/she behaved in this place. As the child constitutes him/herself as a desiring subject, he/she is able to show his/her desire for Another thing.

Элементы японской культуры в романе Кадзуо Исигуро «Не отпускай меня»

<p>В статье рассматриваются некоторые особенности японской культуры, нашедшие свое отражение в романе «Не отпускай меня» (2005) британского писателя японского происхождения Кадзуо Исигуро. Автор принадлежит к представителям так называемой кросс-культурной литературы, для которой весьма важен национальный компонент.</p><p>Исигуро пишет на английском языке, и национальная проблема не является определяющей для его творчества. Напротив, автор подчеркивает «международный» характер своих романов, понятных любому человеку вне зависимости от его происхождения. Но, несмотря на это, на ряде особенностей романа прослеживается «японский акцент», хотя внешне ничто не напоминает Японию.</p><p>«Японской» является тема тотального одиночества героев в мире людей, специфического отсутствия каких-либо корней (uprooted). Также роман отличается скрупулезным, тщательнейшим описанием деталей, использованием множества эвфемизмов, недоговоренностей и недомолвок, что находит свое соответствие в японской литературе.</p><p>Для романа оказываются весьма значимыми эстетический и этический компоненты, также обладающие «японским акцентом». Выявляются параллели между такой специфической японской категорией, как «моно-но аварэ» и своеобразным «любованием» старой лодкой, которое является аналогом таких составляющих японской жизни, как, например, любование луной, цветами и снегом.</p><p>Этический аспект в его японском обрамлении находит свое отражение в развитии темы долга, которая красной нитью проходит через все страницы романа. Своеобразное представление о долге, сопоставимое с самурайским, заставляет героев романа действовать только в рамках уже сложившейся системы, лишь честно пытаясь исполнить свое предназначение в навязанной им действительности.</p><p>Выявленные японские элементы романа «Не отпускай меня» находятся в корреляции по отношению к некоторым особенностям постмодернистского дискурса, что позволяет органично вписать роман в пространство кросс-культурной литературы.<em></em></p>

The Ambiguous Host-Citizen Contract: An Evolving Notion of Duty in the U.S. Military Quest for Local Legitimacy

The article explores how the recent quest for local legitimacy in Iraq and Afghanistan has shaped the U.S. military notion of duty toward host citizens. It argues that military duty is conceptualized as a “host-citizen contract.” Based on a qualitative comparison of the 2006 and 2014 versions of FM3-24, the U.S. counterinsurgency field manual, it finds that U.S. forces are obligated to suppress insurgents, build host-nation agency, and protect the host population in exchange for legitimacy. The article's main finding is that the notion of legitimacy has changed in ways that fundamentally limit the scope of duty and justify a breach of contract should the host nation fail to comply.

La retorica di Ulisse contro la pietas, da Dante a Tennyson

In antiquity, public speaking was based on a set of linguistic strategies for obtaining agreement, with a good command of rhetoric seen as an asset. In the post-classical period, rhetoric was vilified and its status diminished due to the increasing (scientific) demand for tonal neutrality in discourse and the sublimation of oratory into printed material. In principle, Dante would have been respectful of the tradition governing epic speech-making, but ultimately chose to depict Ulysses’ fate in Inferno XXVI as a case of morally suspect rhetoric, exaggerating the hero-sinner’s deceptive skills and wanderlust as concepts antithetical to pietas, the idea of devotion espoused by Aeneas, Virgil’s hero. Tennyson’s depiction of Ulysses conforms in many ways to epic rhetorical conventions, though the post-Romantic incarnation of the Homeric hero does not precisely dovetail with the figure of classical and medieval tradition, instead fitting the Victorian mould of a restless wanderer, more concerned with intellectual pursuits than social pietas and oratorical trickery. By undertaking a comparative analysis of the rhetorical devices and presentation of pietas in these two works, a distilled appreciation of the fluctuating significance of Ulysses and notions of duty from the medieval era to modern times can be achieved.

Locke and the Fundamental Right to Preservation: on the Convergence of Charity and Property Rights

AbstractLooking to the relatively recent “religious turn” in Locke scholarship, this paper argues for an interpretation that reconciles two apparently contradictory aspects of his thought: on the one hand, property rights, thought absolute by many of Locke's readers; on the other hand, Locke's notion of duties of charity. On the basis of a rereading of the “Essay on the Poor Law,” I argue that Lockean charity may ground coercively enforceable distributive obligations. Nevertheless, I contend that the redistributive poor-relief system grounded on the principle of charity does not infringe property rights. The reason for this is that the right to charity and the right to property are both based on Locke's theological commitment to the right of each man to the means of preservation.

What is a transformative approach to care, and why do we need it?

The meanings of care are contested – the approaches to care in the development and feminist literature have varied greatly. At the same time, care is a common word, loaded with moral meanings concerning notions of duty and love, and care is commonly associated with women. These associations are not innocent; they have concrete effects in shaping different policy agendas and institutional responses to care and care work. While the feminist meanings of care stem from feminist philosophy, feminist economics, and feminist social policy research, these meanings compete with the more conservative and traditional meaning of care in the development discourse. This article provides a conceptual introduction to care, and aims to show how the different understandings of it affect the ways policymakers approach the issue. Depending on the way care is framed, policies and practices can be designed and implemented in transformative ways, in the sense of supporting carers – predominantly women – and lightening their care burdens, while challenging the notion that this work is intrinsically ‘female’ and of lesser importance than work seen as ‘productive’. The article invites development practitioners to reflect on their own views about care, and to identify what can be done to recognise, reduce, and redistribute care at multiple levels.

THE ETHICS OF COMMUNITY nancy, blanchot, esposito

This paper analyzes the varying conceptions of ethics underpinning the accounts of community in Blanchot, Nancy, and Esposito. A focus on ethics brings into relief points of divergence amongst accounts of community that otherwise overlap and share in many significant ways. Furthermore, it provides a basis to better assess Esposito's contribution. I focus on the concepts of difference and transcendence and the figure of the lovers, a shared topos in Nancy and Blanchot, to demonstrate these subtle variations. In turning to Esposito, Kantian-inflected notions of duty, obligation, and law shape a community where others recede into the background and the lovers lose their visibility. I suggest that Esposito's focus on duty has consequences that give cause for further reflection. The law renders each of us other, but in its universality it risks losing a sense of the exceptional. Relying etymologically on the notion of duty as that which, following his reading of Kant, undermines the subject and renders possible the impossible community, grounds the Communitas in a law that risks congealing the meaning of community around this impossible obligation.

‘Foul unhallow’d fires’1: Officiating Sati and the Colonial Hindu Widow in the United Provinces

This article, in addition to the textual debates on sati, reviews the relevance of sensationalism around and governance of the sati cases by the nineteenth-century colonial state in the United Provinces (then known as the North-Western Provinces). While this article contains plenty of evidence to show the colonial engagement with shastras (more appropriately the vyavasthas), yet the question that has been posed is that the six volumes of Parliamentary Papers published on sati need to be read as a source material for writing women’s ethno-psychological history. Numerous cases of women burning themselves cannot be reduced to a question of mere shastric concern. As will become evident from the cases cited here—Hindu widows across caste had imbibed a deep sense of what a dutiful wife/widow should do. These notions of duty and faith accumulated over the ages, not only in a specific time and space. This article also argues that the historical process through which the colonial state and the Hindu reformers engaged with the position of the Hindu widow, produced two dominant ideas on the reform of the Hindu widows—one that the Hindu widows burnt themselves with their husband’s dead bodies by ‘volition’; the other that the colonial state (like its predecessors) possessed (or at least claimed to possess) a ‘moral–ethical’ status to scrutinize whether the custom of widow immolation was ‘involuntary’ or ‘voluntary’. These two processes complemented each other in a colonial context; the idea of a ‘voluntary’ widowhood germinated within official circles in the late nineteenth century and the idea of a living sati was extended to the public sphere by the Hindu reformist discourse. This nineteenth-century officio-reformist debate and discussion was marked by profound creativity for discourses and representations of the body and identity of a Hindu widow. It is this distinct ‘colonial’ Hindu widow whose image was later incorporated into nationalist and post-Independence discourses on nation and development.

The Plight of Ethics

Since Kant, ethics has been synonymous with moral law, grounded in Reason. As Kant’s heirs, we are still grappling with a tension he sought to resolve through his appeal to a rational God, namely, between ethics and politics. “Politics says, ‘Be ye wise as serpents,’” remarks Kant: “Morality adds (as a limiting condition) ‘and guileless as doves’” (1795, 338). For Kant, both the serpent of politics and the dove of ethics are bound by the same moral duty that has its source in the freedom of our sovereign rational will. The perfection of this good will is possible not as individuals but only from the perspective of what Kant calls “Universal History from a Cosmopolitan Point of View,” which it turns out is a view from the cosmos, more specifically, from the perspective of the “dwellers from other planets” whom Kant imagines viewing us from their own place in the universe (1784, n. 2). As we know, Kant insists that the concept of duty cannot be in conflict with doing our duty—or that ought implies can: “It is patently absurd, having granted this concept of duty its authority, to want to say that one nevertheless cannot do it. For in that case this concept would of itself drop out of morals. . . . [H]ence, there can be no conflict of politics as doctrine of right put into practice, with morals, as theoretical doctrine of right” (1795, 338). But what if the reverse were true? What if ought implies cannot? What if our obligations always outstrip our intentions? What if the sovereign will is fundamentally beholden both to other people and to the Other The Plight of Ethics