Political Ethics Research Articles

The Truth in Social Media

AbstractIn the last chapter of In the beginning was the deed: realism and moralism in political argument, Williams raised the question of truthfulness in politics and warned that the media, particularly, television, and the market of communication in general, work in ways contrary to truthfulness -understood as the combination of the virtues of sincerity and accuracy. In this paper we would like to carry on Williams’ line of thinking in connection with the impact of the new social media platforms on politics. Where Williams focused on television, we will consider the impact of the internet public sphere. After reviewing how the digital social media encourages motivated reasoning in general, we propose to focus on two main phenomena derived from it: the rise of conspiracy theories and the moralization of politics. Conspiracy theories epitomize the risk of self-deception Williams was concerned to signal. On the other hand, the process of moralization of politics triggers sectarianism and hate for the “others”, the outgroup. Both phenomena are not exclusive of the internet sphere, but both are boosted by it, and entail a lack of interest in truth and truthfulness, and in this way they threaten the value of truth for democracy.

Confronting the Philippines' war on drugs: A literature review

AbstractUpon election in 2016, President Rodrigo Duterte launched one of the world's most lethal and aggressive anti‐drug campaigns known as the War on Drugs in the Philippines. The War on Drugs unleashed an unprecedented level of violence while enjoying high public approval in the Philippines throughout Duterte's presidency. Scholars from a variety of disciplines grappled with understanding the significance and impact of the War on Drugs, generating a substantial literature. How have scholars contributed to critical understanding and practice that confront the Philippines' War on Drugs? We analyse and assess the state of the scholarship on the Philippines' War on Drugs by reviewing 140 scholarly materials. We find that scholars contextualized the popularity of violence, documented its various actual effects on Philippine society, and to a lesser extent, offered alternatives. Our literature review synthesises two major analytical approaches explaining the drug war: as penal populism and as moral politics. Scholars describe the War on Drugs as a way of governing society through violence and with impunity for extrajudicial killings and human rights abuses, using legitimising moral discourses. We present key findings on the drug war's actual consequences, underscoring its catastrophic impact across various communities except the drug trade itself. Throughout, we offer reflections on blind spots, highlighting the value of considering the historical context and deeper structural and political‐economic drivers. We arrive at a research agenda intended to aid scholars in engaging with the persistent issues in the War on Drugs as it continues to be implemented by the Philippine government.

Destruction Democracy Through Determinants of Vote Buying in General Elections in Indonesia

Vote buying is a corrupt practice that undermines the integrity of democratic elections. This involves the exchange of money, goods, or services for votes, which may result in the election of candidates who are unqualified or do not represent the interests of the people. In analyzing the destruction of democracy, political culture, morals and political ethics through the factors that determine the occurrence of vote buying and selling in elections in Indonesia, this article uses a literature study method with a qualitative descriptive research type. Through analysis, Rational Choice Theory will dissect and examine the destruction of democracy, political culture, morals and political ethics through the factors that determine the occurrence of vote buying and selling in elections in Indonesia. this research concludes (1) The practice of buying and selling votes in elections in Indonesia has become a serious problem in democratic development. This happens because of the desire to win the election by any means, including by giving money or goods to voters to vote for a particular candidate. (2) A political culture imbued with repeated acts of buying and selling votes makes these illegal interactions common. The main goal is to make a large number of voters understand the act of voting with certain benefits as an opportunity for charitable people. (3) On the one hand, it can increase political participation for incentive recipients. On the other hand, this can damage trust and reduce participation by parties who view it as a corrupt practice that undermines morals and political ethics.

In defence of a distinctively legal domain

ABSTRACT In Law as a Moral Practice, Scott Hershovitz defends the pluralist view that there are many sets of legal norms which we can validly employ for different purposes, none of which qualifies as uniquely legal. He claims, further, that there is no set of moral rights and duties that is distinctly legal either, because the domain of morality is unified. I argue, against Hershovitz, that the existence of different sets of norms within legal practice does not mean that no set is basic, or fundamental. There is arguably one set (the actual moral rights and duties that law re-arranges) which is fundamental, and from which all the other sets are derivative. I argue, moreover, that we have strong deontological reasons to doubt that the domain of morality is unified. If political morality comprises distinct domains, not collapsible to a single moral concern, then the possibility of a distinctively legal domain of morality remains open.

Amoralism in the Hanfeizi

AbstractThis article surveys three possible ways to assess morality in the Hanfeizi. The first is the “traditional” outlook, according to which Han Fei disregards all moral considerations in politics. The second acknowledges the presence of moral questions in the text but maintains that it ultimately promotes amoralism as an essential feature of the Legalist state. A (less common) third way is to say that there is a moral core to Han Fei's political philosophy. I will defend the third way, which shifts the perception of the Hanfeizi from a mere manual of political manipulation to a comprehensive ideal vision for the world. This interpretation necessitates a recognition of how political morality can coherently exist alongside an apparent divide between private ethics and political action. This is something that those seeking more systematic forms of ethics in the Hanfeizi might overlook.

Implementasi Prinsip Amar Makruf Nahi Munkar sebagai Etika Politik

This research describes the implementation of the Amar Ma'ruf Nahi Munkar principles as Islamic political ethics. Amar Ma'ruf Nahi Munkar is an effort to realize the common good, not just for one particular group or group. This research aims to determine the extent to which the Amar Ma'ruf Nahi Munkar principles are implemented as Islamic political ethics. Islam teaches its people to have good ethics. One of them uses Amar Ma'ruf Nahi Munkar as a guide. This research applies qualitative research methods with a descriptive approach. The results of this research are one of the main foundations of Islamic teachings that Allah commanded fellow Muslims to implement. To create a strong and civilized Muslim society, principles are needed that unite every individual in doing good and avoiding evil to achieve the common good. In this case, Amar Makruf Nahi Munkar is a principle offered by Islam in building a strong and civilized society.

Investigating Family metaphors in the speeches of American Presidents George W. Bush and Barack Obama in the United Nations General Assembly

Three salient assumptions suggested by Lakoff (1996 / 2002) in his Morality Politics Theory (MPT): (1) American political positions emerge from two independent moral worldviews that are conceptually entrenched in individuals’ beliefs about ideal families. Conservatives tend to promote the strict father (SF) family model whereas Democrats endorse the nurturant parent (NP) family model. (2) The conceptual linking or mapping of ideal parenting models onto politics occurs because people metaphorically conceptualise the nation as a family. (3) Some people may endorse both parenting models (biconceptuals), that is, they can reason about political issues using SF & NP models. Lakoff additionally argues that American politicians use two conceptual metaphors, NATION IS FAMILY and the WORLD COMMUNITY metaphors, to reason about foreign policy. Building onempirical study, this paper seeks to examine Lakoff’s(1996 / 2002) assumptionsin the speeches delivered by G. W. Bush and Barack Obama in the United Nations General Assembly. The analysis of this research corpus gives different conclusions of that suggested by Lakoff. Firstly, contrary to what was suggested by Lakoff (1996 / 2002), the data shows that Obama can be labbeled as SFand G. W. Bush as NP. Secondly, the results reveal that both speakers tend to use more logical literal entailments from the models rather than metaphorical expressions when they speak about various moral political issues.

Actor-Networks in Political Moral Conflict: A Case Study of an Online Gun Control Debate

This research case study employs a theoretical and methodological framework of moral conflict theory informed by actor-network theory to better understand the sociomaterial entanglements—networks of human and non-human actors—that constitute political moral conflict. We analyze a case of moral conflict surrounding the issue of gun control, found within an online debate forum that was initiated by the question: should guns be banned in America? Through this case analysis, we identify key convergences and divergences in communication that facilitate coordination and cause incommensurability in conflict. These results reveal a new possibility for transcending political polarization through dialogue that attempts to account for the moral demands of objects.

Kınalızâde Ali ve Nasîrüddin Tûsî’de Siyaset Ahlâkı

Doğasında medeniyet olan insanlar bir araya gelip toplumları oluşturunca mutlu bir şekilde yaşamak için belli bir düzene de ihtiyaç duymuşlardır. Çünkü sadece bir arada yaşamak medeniyet ve mutlu bir yaşam için yeterli değildir. Bu yüzden insanlar medeniyet ve mutlu yaşam için gerekli olan düzenin sınırlarını, şartlarını ve ilkelerini belirlemişlerdir. Bireyin ve toplumun mutluluğunu, birlik beraberliğini temin etmek için de bazı erdemleri esas almışlardır. Toplumun her bireyi bu erdemlere göre yaşadığında düzen sağlanacak ve medeniyet kurulmuş olacaktır. Bu gelişimin sağlanmasında siyaset ve ahlâk kavramlarının çok büyük önemi ve etkisi bulunmaktadır. Tarihsel süreç içerisinde siyaset ve ahlâk konusu ayrı ayrı üzerinde en çok tartışılan, konuşulan ve belli bir sonuca varılamayan konuların başında gelir. Ahlâk ve siyaset felsefesi ile ilgili hususlar İslam filozoflarının da temel tartışma konuları arasında yer almaktadır. Muhtemeldir ki bu kavramlar bugüne kadar olduğu gibi, bundan sonra da tartışılmaya ve güncelliğini korumaya devam edecektir. Bu çalışmada yaşadıkları dönem itibariyle yazdıkları eserlerle siyaset ahlâkı alanına önemli katkı sağlayan Kınalızâde Ali’nin Ahlâk-ı Alâî ve Nasîrüddin Tûsî’nin Ahlâk-ı Nâsırî adlı eserleri temel alınarak siyaset ahlâkı ile ilgili görüşleri değerlendirilecektir.

Policing, undercover policing and ‘dirty hands’: the case of state entrapment

Under a ‘dirty hands’ model of undercover policing, it inevitably involves situations where whatever the state agent does is morally problematic. Christopher Nathan argues against this model. Nathan’s criticism of the model is predicated on the contention that it entails the view, which he considers objectionable, that morally wrongful acts are central to undercover policing. We address this criticism, and some other aspects of Nathan’s discussion of the ‘dirty hands’ model, specifically in relation to state entrapment to commit a crime. Using János Kis’s work on political morality, we explain three dilemmatic versions of the ‘dirty hands’ model. We show that, while two of these are inapplicable to state entrapment, the third has better prospects. We then pursue our main aim, which is to argue that, since the third model precludes Nathan’s criticism, a viable ‘dirty hands’ model of state entrapment remains an open possibility. Finally, we generalize this result, showing that the case of state entrapment is not special: the result holds good for policing practices more generally, including such routine practices as arrest, detention and restraint.

Is there space for a ‘care-oriented’ advocacy in social work practice with people who have substance use problems?

Although advocacy is a valuable concept, it has received little attention in social work practice with people who have substance use problems. The tendencies of medicalisation and responsibilisation, as well as criminalisation and the War on Drugs ideology, create an unfavourable environment for the emergence of an advocacy discourse. Within the neoliberal context, advocacy in social work practice in the field of addiction is not only an overlooked but also an under-theorised issue. Using Tronto’s political ethics of care theory, the article argues that a perspective on advocacy that places care at the centre of its analysis might provide an illuminating framework for working with people who have substance use problems. Each of Tronto’s ethical elements of care, which are attentiveness, responsibility, competence, responsiveness and trust, can offer useful directions for advocacy practice in the field of substance use and addiction.

Governance As a Delicate Balance: On the Concept of Luṭf in Islamic Mirrors for Princes

Abstract This article is concerned with Islamic works on political ethics as a practical guide for competent governance. The article primarily focuses on the concept of luṭf (gentleness) in the works of al-ādāb al-sulṭāniyya (the ethics of government, i.e., Islamic mirrors for princes). The main argument is that Muslim writers of al-ādāb al-sulṭāniyya literature warned rulers against depending on coercive power as the basic mode of governance. Instead, the majority emphasized that the most practical way to govern a state was to practice governance based on a balance between rewards and punishments. Based on their advice, rulers should avoid cruelty in favor of an interdependent political order based on social cooperation between the different classes. The article first explains the concept of luṭf and the importance of avoiding cruelty. Second, the article relates how luṭf operates in the realm of public policy, ruler-people relations, and the responsibility of rulers. Finally, the article highlights how luṭf dictates a functional elite structure based on loyalty and mutual respect. The methodology of this article relies on primary sources, mostly analyzing the presence of luṭf as a concept and the details of governance surrounding the concept. The article seeks to show the intricacies of the state through understanding the concept of luṭf and its relation with practicing politics in a cohesive Muslim social structure.

The Courage to Be an Outsider

Abstract By disposition an outsider, Martin Buber had the requisite ‘civil courage’ to speak the truth as he saw it and thus the spiritual stamina to court the scorn of being marked an outsider, or worse. Accordingly, he called upon his fellow Zionists resolutely to reject the prevailing form of European nationalism and its self-righteous, self-centred pursuit of Realpolitik. The failure to eschew what Buber alarmingly called a ‘hypertrophic’ nationalism would perforce vitiate the very cure – the restoration of national dignity and spiritual renewal – that Zionism seeks to offer the ailing Jewish people. By adopting Realpolitik, a people can win the national rights for which it strove and yet fail to regain its spiritual health – because ‘nationalism, turned false, eats at its very marrow’. A nationalism of sacro egoismo – a political ethic that assumes that the pursuit of national self-interest is sacred and thus morally justified – spells not only spiritual evisceration but also political disaster.

Etika Politik Sebagai Jalan Penyempurnaan Humanisme Relijius

The ethics of a politician are a necessity to pay attention to in perfecting religious humanism in the world of politics so that it can produce policies that support a prosperous and prosperous society. However, so far what we have encountered has only been limited to campaigning in the stage of gaining the most votes. The speakers related to political ethics, religious ethics, and the relationship between religion and politics have been discussed by figures such as Al Farabi, Ibnu Taymiyah, Miroljub Jevtic, Anthony Gill and others. Therefore, research like this should continue to be carried out so that the results will have a positive impact on politics and our society in the future.
 Research related to ethics was carried out using library research where the sources were taken from materials that focused on highlighting ethics, politics and religion with a data processing process that went through several stages starting with data coding and ending with drawing conclusions. The results of this research determine that the ethics that must be present in a politician to perfect his religious humanism are related to justice, honesty, responsibility, and broad knowledge which are crucial to the formation of a prosperous and prosperous society which can give birth to a civilization of high value.

Political Ethics In Franz Magnis Suseno View And Relevance With The Indonesian Context

This research aims to investigate the central role of political ethics in the views of Franz Magnis Suseno in shaping the identity and welfare of Indonesian society. Political ethics is considered a vital code of behavior to direct the attitudes and behavior of state administrators and political elites so that they are in line with the vision, mission and goals of state power. Without the presence of political ethics, justice, prosperity and the highest happiness of society are difficult to realize. This research uses a contextual-interpretative approach to describe and interpret data as text, linking real situations with theoretical meaning. The method used is literature study with a focus on the work of Franz Magnis Suseno as a primary source. Data sources involve books. The research results show that political ethics plays a crucial role in shaping the identity and welfare of Indonesian society. The concept of Bhinneka Tunggal Ika is the basis for uniting people in diversity, with the hope that they will be able to respect differences and build unity. Mutual respect in diversity is considered a basic ethical basis for Indonesian citizens. The main focus is to achieve community welfare by encouraging political participation to improve living conditions together. Political ethics, as a moral guideline, is recognized as crucial in facing political challenges and corruption in Indonesia. Pancasila values are considered the main guide to achieving the goals of social justice and prosperity. Franz Magnis Suseno's ideas about political ethics and the importance of Pancasila Moral Education (PMP) are a strong foundation for building a just, democratic and socially just society, in line with the principles of Pancasila as Indonesia's national identity.

Competing Visions of Morality in Politics: A New Perspective on the Ideological Currents of the Late Ottoman Empire

Abstract This article focuses on the debates about morality in the late Ottoman Empire and their lasting impact on modern Turkey. Studying different moral viewpoints offers the possibility of a new classification for the study of Ottoman intellectual history which, by relying on a political framework, has, to date, dealt only with certain ideological currents such as Ottomanism, Turkism, Islamism, and Westernism. Through a careful reading of the writings of Tevfik Fikret, Ziya Gökalp, Ahmed Naim, and Mehmet Akif, we focus on their different views of morality which can be classified as “universal morality”, “national morality”, and “Islamic morality”. Differing, even competing moral visions of morality were decisive in shaping the intellectual, cultural, and political currents of the time.

Advancement Of Gibran In Political Contestation As Vice President Of The 2024 Election In The Perspective Of Political Ethics Of The Indonesian Nation

The advancement of Gibran Rakabuming Raka to become Prabowo Subiyanto's Vice President has indeed become a controversy in the political and democratic life in Indonesia. With the issuance of the Constitutional Court (MK) Decision Number 90/PUU-XXI/2023 concerning the Granting of Additional Ownership Experience in the Minimum Age Requirements for Presidential / Vice Presidential Candidates, submitted by a student named Almas Tsaqibbirru Re A. This application was accepted by the Constitutional Court on 3 August 2023. This research uses the theory of ethics (imperative ethics) according to Immanuel Kant, which states that an action is said to be right if it is in line with the principle of obligation relevant to it. Categorical imperative ethics is an absolute command and applies generally. to be all-inclusive, in Ethics it is very clear that the categorical imperative, acts based on obligation. Act according to universal laws, i.e. laws that tend to be accepted by society. The loss of ethics in political life has implications for political practices that are Machavellistic, namely politics as a tool to do everything, good or bad without regard to decency, and norms and apply as positivistic nuances (value-free) and this is very contrary to the ethical values of Pancasila Democracy which is upheld for the Indonesian nation. If someone is running for public office, they should prioritize polite politics and heed the rule of law so that there is peace in living together as citizens in the community.

Regulating surrogacy across Western Europe: A usual case of (gendered) morality politics?

Regulating surrogacy across Western Europe: A usual case of (gendered) morality politics?

Ethics Politic Kari Palonen of Weberian Perspective

This study aims to describe and analyze the political ethics of Kari Palonen's thoughts. The method used in this study is a descriptive-analytical method with a Weberian approach. The primary data used in this research is the works of Kari Palonen himself. While the secondary data in this study are books, journal articles, and other websites that discuss Kari Palonen's thoughts. The results of the study show that political ethics in Kari Palonen's perspective includes five dimensions, viz political (political action), polity (facilities; institutions), policy (policy; purpose), politicking (political activity), and politicisation. The five elements in the Weberian perspective constitute a scope of complexity that cannot be separated and are interrelated in forming and understanding a country's political ethics.

An Analysis of Political Ethics from the Perspective of Muhammad Arkoun

<em><em>This study is grounded in the profound need to comprehend the role of Mohammed Arkoun, a postmodern/contemporary scholar, in revitalizing the potential of Islamic thought in the 21st century. The article underscores Arkoun's significance as an Islamic philosopher who successfully integrates the "authenticity of Islam" with a broad understanding of contemporary social sciences, giving rise to the concept of Applied Islamology. With a life background immersed in two traditions, Islam (Algeria) and France (the West), Arkoun endeavors to reconcile various aspects of life from both civilizations.The research methodology employs descriptive, historical, comparative, and synthetic analysis approaches. Data collection involves extensive literature research on Arkoun's works, both his writings and relevant contributions from other authors. Based on a philosophical-critical examination of the data, it is concluded that Arkoun plays a significant role in shaping an inclusive study of Islam for the future. The findings offer profound insights into Arkoun's contribution to connecting and harmonizing Islamic thought with contemporary social sciences.</em></em>