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Ethics and Infinity

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  1. (1 other version)On the Harmony of Feminist Ethics and Business Ethics.Janet L. Borgerson - 2007 - Business and Society Review 112 (4):477-509.
    If business requires ethical solutions that are viable in the liminal landscape between concepts and corporate office, then business ethics and corporate social responsibility should offer tools that can survive the trek, that flourish in this well-traveled, but often unarticulated, environment. Indeed, feminist ethics produces, accesses, and engages such tools. However, work in BE and CSR consistently conflates feminist ethics and feminine ethics and care ethics. I offer clarification and invoke the analytic power of three feminist ethicists 'in action' whose (...)
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  • Biomimicry and the Materiality of Ecological Technology and Innovation.Vincent Blok - 2016 - Environmental Philosophy 13 (2):195-214.
    In this paper, we reflect on the concept of nature that is presupposed in biomimetic approaches to technology and innovation. Because current practices of biomimicry presuppose a technological model of nature, it is questionable whether its claim of being a more ecosystem friendly approach to technology and innovation is justified. In order to maintain the potentiality of biomimicry as ecological innovation, we explore an alternative to this technological model of nature. To this end, we reflect on the materiality of natural (...)
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  • Quantum Entanglements and Hauntological Relations of Inheritance: Dis/continuities, SpaceTime Enfoldings, and Justice-to-Come.Karen Barad - 2010 - Derrida Today 3 (2):240-268.
    How much of philosophical, scientific, and political thought is caught up with the idea of continuity? What if it were otherwise? This paper experiments with the disruption of continuity. The reader is invited to participate in a performance of spacetime (re)configurings that are more akin to how electrons experience the world than any journey narrated though rhetorical forms that presume actors move along trajectories across a stage of spacetime (often called history). The electron is here invoked as our host, an (...)
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  • Complicating Objectification in the Medical Encounter: Embodied Experiences in the ICU during COVID-19.Allan Køster, Anthony Vincent Fernandez & Lars Peter Kloster Andersen - 2025 - Journal of Medical Humanities 46 (1):75-90.
    Illness and injury are often accompanied by experiences of bodily objectification. Medical treatments intended to restore the structure or function of the body may amplify these experiences of objectification by recasting the patient’s body as a biomedical object—something to be examined, measured, and manipulated. In this article, we contribute to the phenomenology of embodiment in illness and medicine by reexamining the results of a qualitative study of the experiences of nurses and patients isolated in an intensive care unit during the (...)
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  • Philosophy, Exposure, and Children: How to Resist the Instrumentalisation of Philosophy in Education.Gert Biesta - 2011 - Journal of Philosophy of Education 45 (2):305-319.
    The use of philosophy in educational programmes and practices under such names as philosophy for children, philosophy with children, or the community of philosophical enquiry, has become well established in many countries around the world. The main attraction of the educational use of philosophy seems to lie in the claim that it can help children and young people to develop skills for thinking critically, reflectively and reasonably. By locating the acquisition of such skills within communities of enquiry, the further claim (...)
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  • (1 other version)Questioning corporate codes of ethics.Mollie Painter-Morland - 2010 - Business Ethics, the Environment and Responsibility 19 (3):265-279.
    This paper argues that corporate Codes of Ethics lose their ability to further moral responsiveness because of the narrow instrumental purposes that inform their adoption and use. It draws on Jacques Derrida's reading of Emmanuel Levinas to argue that, despite the fact that all philosophical language entails a certain violence, corporate Codes of Ethics could potentially play a more meaningful role in furthering ethical questioning within corporations. The paper argues that Derrida's reading of Levinas' notion of 'the third' could precipitate (...)
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  • (1 other version)Questioning corporate codes of ethics.Mollie Painter-Morland - 2010 - Business Ethics: A European Review 19 (3):265-279.
    This paper argues that corporate Codes of Ethics lose their ability to further moral responsiveness because of the narrow instrumental purposes that inform their adoption and use. It draws on Jacques Derrida's reading of Emmanuel Levinas to argue that, despite the fact that all philosophical language entails a certain violence, corporate Codes of Ethics could potentially play a more meaningful role in furthering ethical questioning within corporations. The paper argues that Derrida's reading of Levinas' notion of ‘the third’ could precipitate (...)
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  • The Rediscovery of Teaching: On robot vacuum cleaners, non-egological education and the limits of the hermeneutical world view.Gert Biesta - 2016 - Educational Philosophy and Theory 48 (4):374-392.
    In this article, I seek to reclaim a place for teaching in face of the contemporary critique of so-called traditional teaching. While I agree with this critique to the extent to which it is levelled at an authoritarian conception of teaching as control, a conception in which the student can only exist as an object of the interventions of the teacher and never as a subject in its own right, I argue that the popular alternative to traditional teaching, that is (...)
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  • Transformational Business Models, Grand Challenges, and Social Impact.Ignasi Martí - 2018 - Journal of Business Ethics 152 (4):965-976.
    The starting premise of this paper is that business models can transform social reality—sometimes to an extreme. Then, building on the concept of “grand challenges,” we argue that such transformations can be either positive or negative in nature —even in the case of business models designed to improve value not only economically but environmentally and socially as well. To further our understanding of the negative aspects, we introduced two conceptual categories of business model: those for oppression or depletion and exclusionary (...)
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  • Social responsibility worldwide.Clifford Christians & Kaarle Nordenstreng - 2004 - Journal of Mass Media Ethics 19 (1):3 – 28.
    A social responsibility (SR) theory of the press has emerged in various democratic societies worldwide since World War II. The Hutchins Commission in the United States is the source of this paradigm in some cases, but a similar emphasis on serving society rather than commerce or government has also arisen in parallel fashion without any connection to Hutchins. Professionalism and codes of professional ethics are too narrow to serve as the framework for a global SR paradigm of the 21st century. (...)
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  • Responsibility in Childhood: Three Developmental Trajectories.Elinor Ochs & Carolina Izquierdo - 2009 - Ethos: Journal of the Society for Psychological Anthropology 37 (4):391-413.
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  • A brief history of continental realism.Lee Braver - 2012 - Continental Philosophy Review 45 (2):261-289.
    This paper explains the nature and origin of what I am calling Transgressive Realism, a middle path between realism and anti-realism which tries to combine their strengths while avoiding their weaknesses. Kierkegaard created the position by merging Hegel’s insistence that we must have some kind of contact with anything we can call real (thus rejecting noumena), with Kant’s belief that reality fundamentally exceeds our understanding; human reason should not be the criterion of the real. The result is the idea that (...)
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  • Animal Rescue as Civil Disobedience.Tony Milligan - 2017 - Res Publica 23 (3):281-298.
    Apparently illegal cases of animal rescue can be either open or covert: ‘open rescue’ is associated with organizations such as Animal Liberation Victoria and Animal Liberation New South Wales; ‘covert rescue’ is associated with the Animal Liberation Front. While the former seems to qualify non-controversially as civil disobedience I argue that at least some instances of the latter could also qualify as civil disobedience just so long as various norms of civility are satisfied. The case for such a move is (...)
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  • Relational Responsibility, and Not Only Stewardship. A Roman Catholic View on Voluntary Euthanasia for Dying and Non-Dying Patients.Paul T. Schotsmans - 2003 - Christian Bioethics 9 (2-3):285-298.
    The Roman Catholic theological approach to euthanasia is radically prohibitive. The main theological argument for this prohibition is the so-called “stewardship argument”: Christians cannot escape accounting to God for stewardship of the bodies given them on earth. This contribution presents an alternative approach based on European existentialist and philosophical traditions. The suggestion is that exploring the fullness of our relational responsibility is more apt for a pluralist – and even secular – debate on the legitimacy of euthanasia.
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  • Freedom Reconsidered: Heteronomy, Open Subjectivity, and the 'Gift of Teaching'.Guoping Zhao - 2013 - Studies in Philosophy and Education 33 (5):513-525.
    This paper analyzes the entanglement of the modern concepts of freedom, autonomy, and the modern notion of the subject and how a passion for and insistence on freedom has undermined the reconstruction of human subjectivity in Heidegger and Foucault, and how such passion has also limited the educational effort at addressing the problems brought to education by the modern notion of the subject. Drawing on Levinas, it suggests that a new understanding of freedom as heteronomy will allow us to envision (...)
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  • Levinas and Our Moral Responsibility Toward Other Animals.Peter Atterton - 2011 - Inquiry: An Interdisciplinary Journal of Philosophy 54 (6):633 - 649.
    Abstract In this essay I show that while Levinas himself was clearly reluctant to extend to nonhuman animals the same kind of moral consideration he gave to humans, his ethics of alterity is one of the best equipped to mount a strong challenge to the traditional view of animals as beings of limited, if any, moral status. I argue that the logic of Levinas's own arguments concerning the otherness of the Other militates against interpreting ethics exclusively in terms of human (...)
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  • Compensation as Moral Repair and as Moral Justification for Risks.Madeleine Hayenhjelm - 2019 - Ethics, Politics, and Society 2 (1):33-63.
    Can compensation repair the moral harm of a previous wrongful act? On the one hand, some define the very function of compensation as one of restoring the moral balance. On the other hand, the dominant view on compensation is that it is insufficient to fully repair moral harm unless accompanied by an act of punishment or apology. In this paper, I seek to investigate the maximal potential of compensation. Central to my argument is a distinction between apologetic compensation and non-apologetic (...)
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  • Aesthetics of Surrender: Levinas and the Disruption of Agency in Moral Education.Ann Chinnery - 2003 - Studies in Philosophy and Education 22 (1):5-17.
    Education has long been charged with the taskof forming and shaping subjectivity andidentity. However, the prevailing view ofeducation as a project of producing rationalautonomous subjects has been challenged bypostmodern and poststructuralist critiques ofsubstantial subjectivity. In a similar vein,Emmanuel Levinas inverts the traditionalconception of subjectivity, claiming that weare constituted as subjects only in respondingto the other. In other words, subjectivity isderivative of an existentially priorresponsibility to and for the other. Hisconception of ethical responsibility is thusalso a radical departure from the prevailingview (...)
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  • “Like a Maternal Body”: Emmanuel Levinas and the Motherhood of Moses.Lisa Guenther - 2006 - Hypatia 21 (1):119-136.
    Emmanuel Levinas compares ethical responsibility to a maternal body who bears the Other in the same without assimilation. In explicating this trope, he refers to a biblical passage in which Moses is like a “wet nurse” bearing Others whom he has “neither conceived nor given birth to”. A close reading of this passage raises questions about ethics, maternity, and sexual difference, for both the concept of ethical substitution and the material practice of mothering.
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  • The third: Levinas' theoretical move from an-archical ethics to the realm of justice and politics.William Paul Simmons - 1999 - Philosophy and Social Criticism 25 (6):83-104.
    Emmanuel Levinas' radical heteronomous ethics has received a great deal of scholarly attention. However, his political thought remains relatively neglected. This essay shows how Levinas moves from the an-archical, ethical relationship with the Other to the totalizing realm of politics with his phenomenology of the third person, the Third. With the appearance of the Third, the ego must respond to more than one Other. It must decide whom to respond to first. This decision leads the ego from the an-archical, ethical (...)
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  • From the Philosophy of Consciousness to the Philosophy of Difference: The subject for education after humanism.Guoping Zhao - 2015 - Educational Philosophy and Theory 47 (9):958-969.
    Biesta has suggested that education after humanism should be interested in existence, not essence, in what the subject can do, not in what the subject is—the truth about the subject—and this is the way inspired by Foucault and Levinas. In this article, I analyze Foucault’s alleged deconstruction and reconfiguration of the subject and Levinas’ approach to human subjectivity and suggest that Foucault’s early and later works have already implied certain concepts of the subject and that Levinas’ approach to human subjectivity (...)
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  • The Bad Patient: Estranged Subjects of the Cancer Culture.Deborah Lynn Steinberg - 2015 - Body and Society 21 (3):115-143.
    Cancer has long been a cultural touchstone: a metaphor of devastation and a spectre of social as well as bodily anomie and loss. Yet recent years have witnessed significant transformations in perceptions of cancer, particularly in perceptions of the cancer patient. This paper is concerned with the ‘struggles of subjectivity’ emergent in this transvalued cancer culture. Explored from the standpoint of the ‘bad patient’, and drawing on media and cultural methodologies, the paper will consider the convergence of medicine, morality and (...)
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  • Sweet Tension and its Phenomenological Description: Sport, Intersubjectivity and Horizon.Douglas W. McLaughlin & Cesar R. Torres - 2011 - Sport, Ethics and Philosophy 5 (3):270 - 284.
    In this paper, we argue that a rich phenomenological description of ?sweet tension? is an important step to understanding how and why sport is a meaningful human endeavour. We introduce the phenomenological concepts of intersubjectivity and horizon and elaborate how they inform the study and understanding of human experience. In the process, we establish that intersubjectivity is always embodied, developing and ethically committed. Likewise, we establish that our horizons are experienced from an embodied, developing and ethically committed perspective that serves (...)
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  • Fair Trade and the Fetishization of Levinasian Ethics.Juan Ignacio Staricco - 2016 - Journal of Business Ethics 138 (1):1-16.
    The certification-based Fair Trade initiative has been steadily growing during the last two decades. While many scholars have analyzed its main characteristics and developments, only a few have assessed it against a concept of justice. And those exceptional cases have only focused on distributive justice, proving unable to grasp the important ethical elements that Fair Trade integrates in its project. In reaction to this, this article intends to critically examine what the Fair Trade movement proposes to be ‘fair’ by resorting (...)
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  • The Limits of Generosity: Lessons on Ethics, Economy, and Reciprocity in Kafka’s The Metamorphosis.Carl Rhodes & Robert Westwood - 2016 - Journal of Business Ethics 133 (2):235-248.
    This paper interrogates the relation between reciprocity and ethics as it concerns participation in the world of work and organizations. Tracing discussions of business and organizational ethics that concern themselves, respectively, with the ethics of self-interest, the ethics of reciprocity, and the ethics of generosity, we explore the possibility of ethical relations with those who are seen as radically different, and who are divested of anything worth exchanging. To address this we provide a reading of Franz Kafka’s famous novella The (...)
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  • A Pedagogy of Unknowing: Witnessing Unknowability in Teaching and Learning.Michalinos Zembylas - 2005 - Studies in Philosophy and Education 24 (2):139-160.
    Using insights from the tradition of via negativa and the work of Emmanuel Levinas, this paper proposes that unknowability can occupy an important place in teaching and learning, a place that embraces the unknowable in general, as well as the unknowable Other, in particular. It is argued that turning toward both via negativa and Levinas offers us an alternative to conceptualizing the roles of the ethical and the unknowable in educational praxis. This analysis can open possibilities to transform how educators (...)
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  • Questions to Luce Irigaray.Kate Ince - 1996 - Hypatia 11 (2):122 - 140.
    This article traces the "dialogue" between the work of the philosophers Luce Irigaray and Emmanuel Levinas. It attempts to construct a more nuanced discussion than has been given to date of Irigaray's critique of Levinas, particularly as formulated in "Questions to Emmanuel Levinas" (Irigaray 1991). It suggests that the concepts of the feminine and of voluptuosity articulated by Levinas have more to contribute to Irigaray's project of an ethics of sexual difference than she herself sometimes appears to think.
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  • Vulnerability and the ethics of facial tissue transplantation.Diane Perpich - 2010 - Journal of Bioethical Inquiry 7 (2):173-185.
    Two competing intuitions have dominated the debate over facial tissue transplantation. On one side are those who argue that relieving the suffering of those with severe facial disfigurement justifies the medical risks and possible loss of life associated with this experimental procedure. On the other are those who say that there is little evidence to show that such transplants would have longterm psychological benefits that couldn’t be achieved by other means and that without clear benefits, the risk is simply too (...)
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  • Absolute difference and social ontology: Levinas face to face with Buber and Fichte.Simon Lumsden - 2000 - Human Studies 23 (3):227-241.
    In Totality and Infinity Levinas presents the 'face to face' as an account of intersubjectivity, but one which maintains the absolute difference of the Other. This essay explores the genesis of the 'face to face' through a discussion of Levinas in relation to Buber. It is argued that Levinas' account of subjectivity shares much in common with Fichte's theory of subjectivity. It is further argued that while the 'face to face' clarifies and opposes traditional problems in social ontology, the 'face (...)
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  • Infinite Responsibility in the Bedpan: Response Ethics, Care Ethics, and the Phenomenology of Dependency Work.Joel Michael Reynolds - 2016 - Hypatia 31 (4):779-794.
    Drawing upon the practice of caregiving and the insights of feminist care ethics, I offer a phenomenology of caregiving through the work of Eva Feder Kittay and Emmanuel Lévinas. I argue that caregiving is a material dialectic of embodied response involving moments of leveling, attention, and interruption. In this light, the Levinasian opposition between responding to another's singularity and leveling it via parity-based principles is belied in the experience of care. Contra much of response ethics’ and care ethics’ respective literatures, (...)
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  • Trust and the community of inquiry.Haynes Felicity - 2018 - Educational Philosophy and Theory 50 (2):144-151.
    This article investigates the place of trust in learning relations in the classroom, not only between teacher and student, but also between student and student. To do this, it will first examine a pedagogy called community of inquiry, espoused by John Dewey and used in most Philosophy for Children courses in Australia. It will then consider what different forms of trust are involved in other power relations in the classroom, particularly the rational structuralism of R.S Peters, or the experiential philosophy (...)
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  • Nature Screened: An Eco-Film-Phenomenology.Ilan Safit - 2014 - Environmental Philosophy 11 (2):211-235.
    Do cinematic representations of the natural world only put us in further remove from nature? A phenomenological approach shows that nature screened can produce a richer understanding of human–nature relations as these unfold in visual contact. If vision accesses the world in a unique relationship of sight, in which our contact with the world is defined by vision prior to any other interaction, the cinema offers a special setting for a phenomenology that seeks to draw-out the significance of human relations (...)
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  • A Levinasian Approach to Whistleblowing.Amanda Loumansky & David Lewis - 2013 - Philosophy of Management 12 (3):27-48.
    This article draws on the work of the philosopher Emmanuel Levinas to offer a fresh insight into the law’s response to the issue of whistleblowing. In order to achieve this we briefly outline the main themes of his philosophy of otherness which insists that the very essence of ethics springs from the subjection (a succumbing) of the Subject to the ethical call of the Other. We provide a short description of the UK law on whistleblowing before undertaking a Levinasian reading (...)
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  • Introduction: Levinas and Education: The Question of Implication.Sharon Todd - 2003 - Studies in Philosophy and Education 22 (1):1-4.
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  • (2 other versions)Editorial introduction.Campbell Jones - 2007 - Business Ethics, the Environment and Responsibility 16 (3):196–202.
    This special issue contains papers first presented at a conference that was held 14–16 May 2008 at the Centre for Philosophy and Political Economy at the University of Leicester. Each of the papers takes up ideas from the works of Jacques Derrida and seeks to apply these to questions of business, ethics and business ethics. The papers take up quite different parts of Derrida's works, from his work on the animal, narrative and story, the violence of codification and the limits (...)
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  • Expressive Vulnerabilities: Language and the Non-Human.Joe Larios - 2020 - International Journal of Philosophical Studies 28 (5):662-676.
    Emmanuel Levinas’s work seemingly places a great emphasis on language leading some commentators towards a Kantian reading of him where moral consideration would be based on the moral patient’s capacity for reason with language functioning as a proxy for this. Although this reading is possible, a closer look at Levinas’s descriptions of language reveal that its defining characteristic is not reason but the capacity to express beyond any thematized contents we would give to the Other. This expressivity (which Levinas calls (...)
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  • What is the CSR’s Focus in Healthcare?Fabrizio Russo - 2016 - Journal of Business Ethics 134 (2):323-334.
    The concept of corporate social responsibility has been the subject of several academic contributions, but in the health sector the development of an interest in this subject is very recent. Although many practices in healthcare are already socially responsible, progressing from a series of socially responsible behaviours to a socially responsible organization entails a more consolidated awareness of the health sector’s mission and the needs of its participants. In this paper, we will review the different studies published that address the (...)
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  • The EU’s Hospitality and Welcome Culture: Conceiving the “No Human Being Is Illegal” Principle in the EU Fundamental Freedoms and Migration Governance.Armando Aliu & Dorian Aliu - 2022 - Human Rights Review 23 (3):413-435.
    This article aims to highlight the theoretical and philosophical debate on hospitality underlining the normative elements of framing migrants and refugees as individual agents in the light of hospitality theory and migration governance. It argued the critiques of the neo-Kantian hospitality approach and the EU welcome culture with regard to refugees in the EU from a philosophical perspective. The “No human being is illegal” motto is proposed to be conceived as a principle of the EU Charter of Fundamental Rights. The (...)
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  • Ethics Responsibility Dialogue The Meaning of Dialogue in Lévinas's Philosophy.Hanoch Ben-Pazi - 2016 - Journal of Philosophy of Education 50 (4):619-638.
    This article examines the concept of dialogue in the philosophy of Emmanuel Lévinas, with a focus on the context of education. Its aim is to create a conversation between the Lévinasian theory and the theories of other philosophers, especially Martin Buber, in an effort to highlight the ethical significance that Lévinas assigns to the act of dialogue itself. As a philosopher whose essential interest was trained on the infinite ethical responsibility of the human subject, Lévinas places major emphasis on the (...)
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  • Informed consent in the ethics of responsibility as stated by Emmanuel Levinas.Javier Jiménez Benito & Sonia Ester Rodríguez García - 2016 - Medicine, Health Care and Philosophy 19 (3):443-453.
    In this paper we analyze some of the major difficulties of informed consent. We consider insufficient to base IC on the principle of autonomy. We must not forget that the patient may be in a situation of extreme vulnerability and the good doctor should assume a degree of commitment and responsibility with his/her decisions. Our aim is to introduce the ethics of responsibility of Levinas in practice and theory of IC in order to generate a beneficent medical practice in which (...)
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  • Husserl and Levinas: The Ethical Structure of a Philosophical Debt.Hagi Kenaan - 2016 - The European Legacy 21 (5-6):481-492.
    The article examines Levinas’s evolving relationship with Husserl. It shows how the critical dialogue with Husserl and, specifically, the transfiguration of Husserl’s key notion of “intentionality,” grounds the maturation of Levinas’s ethical thinking. It does so by unpacking the manner in which the Levinasian critique of Husserl is tied to a concept of “debt” through which Levinas understands his long-lasting relationship with the founder of phenomenology.
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  • Levinas, bureaucracy, and the ethics of school leadership.Andrew Pendola - 2019 - Educational Philosophy and Theory 51 (14):1528-1540.
    Given present criticisms of contemporary education and leadership practices, this article investigates the ways in which the basic concepts of state freedom and bureaucracy stifle ethics and social justice in educational leadership practices through the philosophical framework of Emmanuel Levinas. By investigating Levinas’ ‘an-archy’, the definition of ethics and justice in school leadership can be reframed towards responsibility to otherness rather than individual freedom. The anarchical ethic of pure responsibility to the Other suggests that educational leaders should prioritize specific acts (...)
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  • Machines and the face of ethics.Niklas Toivakainen - 2016 - Ethics and Information Technology 18 (4):269-282.
    In this article I try to show in what sense Emmanuel Levinas’ ‘ethics as first philosophy’ moves our ethical thinking away from what has been called ‘centrist ethics’. Proceeding via depictions of the structure of Levinasian ethics and including references to examples as well as to some empirical research, I try to argue that human beings always already find themselves within an ethical universe, a space of meaning. Critically engaging with the writings of David Gunkel and Lucas Introna, I try (...)
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  • Ethics and Selfh ood: Alterity and the Phenomenology of Obligation.James R. Mensch - 2003 - State University of New York Press.
    Argues that a coherent theory of ethics requires an account of selfhood.
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  • Anxiety and the face of the other: Tillich and Levinas on the origin of questioning.Nathan Eric Dickman - 2009 - Sophia 48 (3):267-279.
    With almost a century of historical distance between Heidegger’s retrieval of the question of being and contemporary concern about the Other, we have accrued invaluable experiences for critical leverage about what it is to ask one another questions. I offer a sketch aimed at adapting Tillich’s theological system grounded in existential questioning to today by juxtaposing him with Levinas’ philosophical ethics. Tillich and Levinas provide motive for reflection on the topic of questioning in particular. In the case of Tillich, questions (...)
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  • Phenomenology and Body Politics.Hwa Yol Jung - 1996 - Body and Society 2 (2):1-22.
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  • Levinas's ethics as a basis of healthcare – challenges and dilemmas.Birgit Nordtug - 2015 - Nursing Philosophy 16 (1):51-63.
    Levinas's ethics has in the last decades exerted a significant influence on Nursing and Caring Science. The core of Levinas's ethics – his analyses of how our subjectivity is established in the ethical encounter with our neighbour or the Other – is applied both to healthcare practice and in the project of building an identity of Nursing and Caring Science. Levinas's analyses are highly abstract and metaphysical, and also non‐normative. Thus, his analyses cannot be applied directly to practical problems and (...)
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  • (1 other version)Philosophy for Managers: Reflections of a Practitioner.Esa Saarinen - 2008 - Philosophy of Management 7 (1):3-24.
    The aim of this article is to describe the significance and key challenges of philosophy for managers as perceived on the basis of a particular understanding of philosophy and my personal experience as a practitioner.The paper will be more visionary than argumentative. I recognise there are important alternative approaches but I will not engage in detailed analysis of them.2Drawing heavily on my own experience, the paper will present an outline and meta-philosophy of philosophical practices that have proven useful in actual (...)
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  • The Problem of Political Foundations in Carl Schmitt and Emmanuel Levinas.Gavin Rae - 2016 - New York: Palgrave Macmillan.
    In this book, Gavin Rae analyses the foundations of political life by undertaking a critical comparative analysis of the political theologies of Carl Schmitt and Emmanuel Levinas. In so doing, Rae contributes to key debates in contemporary political philosophy, specifically those relating to the nature of, and the relationship between, the theological, the political, and the ethical, as well as those questioning the existence of ahistoric metaphysical, ontological, and epistemological foundations. While the theological is often associated with belief in a (...)
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  • Between Gadamer and Ricoeur: Preserving Dialogue in the Hermeneutical Arc for the Sake of a God Who Speaks and Listens.Nathan Eric Dickman - 2014 - Sophia 53 (4):553-573.
    Wolterstorff defends the claim not only that ‘God speaks’ through the Bible but also that the reader gains ever new insights upon subsequent readings of it. I qualify this project with the philosophical hermeneutics he rejects—namely that of Gadamer and Ricoeur. Wolterstorff thinks what he calls ‘authorial discourse interpretation’ provides warrant for religious communities believing that ‘God speaks’ to them through a text. In developing this hermeneutic, he dismisses the viability of Gadamer and Ricoeur's approach because, Wolterstorff asserts, their form (...)
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