This paper begins from the context of virtue ethics theory as applied to business ethics. We note that the concept of a practice therein lacks the full richness of the Aristotelian concept of virtue. In essence, when applied to business in the virtue ethics literature, the practice loses its reflective quality. It becomes beholden to, and irredeemably interdependent with, the economic institution (i.e., the for-profit firm) that houses the practice. Furthermore, the conventional practice of virtue ethics lacks the self-reflective ability (...) to challenge and overcome this interdependence. As a solution to this problem, we suggest tapping into a relatively recent stream in the business ethics literature, namely the application of aesthetics. We integrate aesthetics into virtue ethics in the form of a reflective practice. This reflective practice can be defined as one which embraces the firm as pure phenomenon. It opens a space or clearing that enables business practitioners to reflect and act within a broadened perceptual and conceptual understanding of the ‘true’ nature and purpose of business. (shrink)

Homi Bhabha's idea of hybridity is one of postcolonialism's most keenly debated — and most widely misunderstood — concepts. My article provides some elucidation in the increasingly reductive debates over hybridity in postcolonial studies, suggesting that what is commonly overlooked in these debates is hybridity's complex relationship to temporality. I suggest that this relationship is not given the credit it deserves often enough, resulting in skewed discussions of hybridity as simply (and mistakenly) another form of syncretism. In focusing on the (...) `time of hybridity' in the context of a bicultural politics in Aotearoa/New Zealand, I draw renewed attention to hybridity's investment in temporality as that which both enables a postcolonial politics and shifts these politics into the realm of (Levinasian) ethics, creating an as yet largely unexplored phenomenon which Leela Gandhi has referred to, in a fortuitous phrase, as an `ethics of hybridity'. Key Words: biculturalism • ethics • hybridity • Maori • politics • postcolonial • temporality. (shrink)

The outbreak of COVID-19 has raised a global concern and calls for an urgent response. During this perpetual time of epidemic crisis, philosophy has to stand on trial and provide a responsible justification for how it is still relevant and can be of used during this global crisis. In such a time of crisis like that of COVID-19, this paper offers a philosophical reflection from within the possibility/impossibility of community thinking in India, and the demand for an ethical responsivity and (...) response-ability to act ethically towards the Other (autrui) to show that philosophy always already emerges from within the context of crisis. As an alternative outlook to the thinking of totalitarian singularity and individualism, community—in its possible and impossible making—can offer more meaningful engagement with the other human being by being responsible and extending care towards the Other. The thinking of a shared community life is the facticity of one’s own being-together-in-common without the dismissal of individual differences as can be seen in the works of Jean-Luc Nancy, and there is an ethical demand that comes from the face-to-face ethical relationship with the Other as argued by Emmanuel Levinas. (shrink)

This paper draws on the work of Alain Badiou and Martin Heidegger to construct a postructural theory of the firm. The ideal firm is conceived as a technology that facilitates a technology-free void/site of potential. For actors within this firm to be ethical requires their achievement of human subjecthood through aesthetic fidelity to the site-induced events. Heidegger’s concerns regarding the enframing effects of technology and his recognition of the truth-revealing qualities of art, are incorporated here into a theory of the (...) firm as an idealized, technology facilitated, aesthetic void-of-potential revealing. Authentic human being thus implies that firms-as-technology ‘get out of the way’. This theory of the firm is further revealed through Badiou’s concept of event-driven human flourishing. We embrace Badiou’s ‘ethics-of-truths’ in which fidelity to the trace of an event creates human subjecthood. We consider implications of our theory-of-the-firm for social media firms such as Alphabet and Facebook. (shrink)