It is worthy to mention that this book is entitled "Metaethics of Golden Rule" which is an academic Persian book of Philosophy and it stems from my M.A. dissertation: Lotfi Yazdi, Mohammad Reza (2015), Survey of Meta-ethical Foundation of Golden Rule, Tehran: Payame Noor University, M.A. in Ethics (Moral Philosophy). --- I have been working on Golden Rule since ten years ago, directly and indirectly. It has included an introduction to Metaphilosophy and generalities of Ethics. In addition, I have presented (...) the following here: 1) My interpretation of Golden Rule; 2) Presenting three arguments for selecting Golden Rule as a deontological normative theory; 3) Arguing that respect is a moral value and then combining respect as a valued content at three human nature's levels with Golden Rule to resolve ethical dilemmas and improve Golden Rule: One should treat others as one would like others to treat oneself, respectably; 4) Understanding Metaethics of Golden Rule with root in universalizability by 1. Conceptual analysis of Golden Rule and universalizability, then finding and revealing law of non-contradiction in both of them through a deduction 2. Arguing that moral reasoning is their connection 3. Normative universalizability is the same as Golden rule, and so, Golden Rule has been connected to metaethical universalizability by normative universalizability; 5) Presenting an argument which contradicts Relativism and Nihilism with Golden Rule and its metaethical foundation: universalizability; 6) Studying and comparing theories of Moral Metaphysics with Golden Rule and understanding their consistency or inconsistency or neutralization with Golden Rule and its root in universalizability; 7) Studying and presenting an argument that Skepticism is in challenge with universalizability or Golden Rule. --- I have published this book owing to two reasons. First and foremost, Iran is one of the most ancient countries for Golden rule and its root in universalizability. Secondly, this book has been written due to my constant moral worries and considerations. --- Pouya Lotfi Yazdi --- Spring 2017. (shrink)

Over the past 20 years, global ethics has come to be conceived in different ways. Two main tendencies can be distinguished. One asks from whence global ethics comes and defines ‘global ethics’ as arising from globalization. The other tendency is to ask whither global ethics must go and thus defines ‘global ethics’ as a destination, namely arriving at a comprehensive global ethic. I will note some types of discussion that may have been wrongly excluded from the scope of global ethics (...) by one or the other. In addition, I take notice of recent debates and concerns about risks that global ethics may become a neo-colonial activity. These concerns raise a further conceptual question. Should ‘global ethics’ be defined in a normative fashion, so as to exclude neo-colonial approaches that may be damaging to the credibility of global ethics? In response to these alternatives – whence vs. whither, descriptive vs. normative – I will propose a middle way. I begin by defining ‘global problems’ as those that will cause harm in the absence of cross-border cooperation. In a descriptive sense, any ethical statements about global problems should be included within the scope of global ethics. On the other hand, I will propose a more specific normative conception of the central task of global ethics: seeking reasonable and responsible agreement on global problems, agreement based on possibly diverse moral grounds. (shrink)

Global ethics is an emerging discipline which has not yet reached maturity. The main tasks before it to gain maturity are: first, to achieve a greater integration of various domains of enquiry all of which are concerned with global normative issues. At a general level this includes integrating global ethics with cosmopolitanism, global justice and human right discourse. At the level of areas of concern, there needs to be greater integration of various areas such as development, trade, environment and climate (...) change. And it must grapple with the question of diversity within universality: how far can diversity of practices be accommodated within a culturally sensitive universal framework? Second, there is the question of finding a shared normative framework with respect to the diverse worldviews that may lie behind this: what degree and kind of convergence/consensus are worth working for? Third, there is the task of creating the conditions for its own wider acceptance, which should include taking the idea of global citizenship seriously. (shrink)

The article discusses how theory and practice in global ethics affect each other. First, the author explores how the study of ethics has changed in the era of globalization and ponders what the role of the field of study of global ethics is in this context. Second, she wants to show how the logical fallacies in widening study field of ethics produce false polarizations between facts and value judgements in social ethics made in various cultural contexts. She further elaborates how (...) these false polarizations prevent constructive cross-cultural and transnational discussions on ethical guidelines and principles that are needed to produce joint action to deal with serious ethical issues globally and nationally. Finally, the paper argues that in order to find a way to solve our shared complex ethical problems in global context, we need to get back to basics by focusing on the method of ethics, that is, self-critical and logical analysis of sound argumentation and justification of our values and moral pr.. (shrink)

In what follows, I claim that the ‘global’ in ‘Global Ethics’ needs also to be thought about in a different way, not as the scope or object of ethical judgement but in relation to the worlds reproduced by the practice of ethical judgement itself. In summary, ethical reflection on the meaning of the ‘global’ in the practice of Global Ethics as a field of academic inquiry is what is required if the future of Global Ethics is to be something other (...) than Ethics or Applied Ethics as traditionally conducted. (shrink)

This study examines the relationships of empathy, moral identity and cynicism with the following dimensions of consumer ethics: the passive dimension (passively benefiting at the expense of the seller), the active/legal dimension (benefiting from questionable but legal actions), the ‘no harm, no foul’ dimension (actions that do not harm anyone directly but are considered unethical by some) and the ‘doing-good’/recycling dimension (pro-social actions). A survey of six hundred Australian consumers revealed that both empathy and moral identity were related to negative (...) beliefs regarding the passive and the active/legal dimensions of consumer ethics and were related to positive beliefs regarding the ‘doing-good’/recycling dimension. Cynicism was related to positive beliefs regarding the passive dimension of consumer ethics and was related to negative beliefs regarding the ‘doing-good’/recycling dimension. The role of moral disengagement in mediating these relationships was examined. Empathy and moral identity were only indirectly negatively related to the ‘no harm, no foul’ dimension of consumer ethics through moral disengagement, while cynicism was indirectly positively related to this dimension through moral disengagement. Theoretical and practical implications of these findings are discussed. (shrink)

Nylig igangsatte FN Post-2015, sin nye utviklingsagenda. Sentralt er en global kamp for bedret helse, hvor det å leve et menneskeverdig liv står i sentrum. Imidlertid er forståelsen av selve helsebegrepet omstridt. Noen mener at det bør knyttes an til jus og menneskerettigheter, mens andre foreslår etikk og menneskeverd. Dette hviler i sin tur på motstridende menneskesyn i den globale helseetiske diskursen, nemlig mennesket som enten autonomt eller avhengig. I artikkelen analyserer jeg denne debatten ut fra det jeg hevder er (...) Martha Nussbaums globale helseetikk, som baseres på hennes kapabilitetstilnærming så vel som begrep om ‘helse som livskvalitet’. Min konklusjon er at Nussbaums normative begrunnelse for Post-2015 ut fra et kroppslig forankret menneskeverd er det mest overbevisende av de to konkurrerende svarene.Nøkkelord: global helseetikk, Martha Nussbaum, menneskeverd, menneskerettigheter, post-2015English summary: Living a dignified life - Martha Nussbaum's global health ethicsThe UN recently launched Post-2015, which is its new development agenda. Central here is the global struggle for improved health, in which what it takes to live a dignified life is stressed. However, the understanding of the notion of health is disputed. Some believe that it should be linked to law and the human rights, while others suggest ethics and human dignity. Which in turn rests on conflicting stands in the global health ethical discourse regards to the view of humanity, namely either as autonomous or dependent. In the paper I analyse this discourse, in which my point of departure is Martha Nussbaum’s capabilities approach as well as her concept of health as life quality. This I read exactly as a global health ethics. Thus, I conclude that between the two competing answers, Nussbaum’s normative justification for Post-2015 on the basis of bodily grounded human dignity is the most convincing.Keywords: global health ethics, Martha Nussbaum, human dignity, human rights, Post-2015. (shrink)

In what sense must global ethics be global? In one sense, it must deal with global issues. In another, it must not be parochial but inclusive of normative views from around the world. So far, global ethics has met the first standard much better than the second. Authors based in the global South contribute approximately 5% of the internationally published research on global ethics. With this in mind, the co-editors of this special issue sought to bring more perspectives, experiences, and (...) authors from India into the international global ethics conversation, and so they launched the Indian Global Ethics Initiative. Their first step, this special issue, presents Indian experience and authors on topics including urban development, care ethics, women’s empowerment, fair trade, distorted policy research, poverty, and health. Much of this work is grounded by the authors’ experience in policy-making and advocacy for social and global justice. The co-editors invite contact from interested readers who would like to join and continue this Indian Global Ethics Initiative, as well as readers who would like to take similar initiatives in other regions. (shrink)

Fair trade is a new form of commercial partnership whereby actors in the North engage with actors in the South on a number of conditions, including setting a minimum price, a development bonus, and so on. But above all, fair trade organizations in the South are implementing mechanisms that more or less facilitate the empowerment of their members. This article analyzes the empowerment effects of two fair trade organizations in South India. It shows that while positive effects can be seen, (...) the prevailing social norms in India are extremely influential for women at the moment, so that women are putting all their hopes on their daughters through their education. (shrink)