An overview of Dai's ethics, highlighting some overlooked or misunderstood theses on moral deliberation and motivation.

François Rabelais’s Tiers Livre constitutes a turning point in the five books of Gargantua and Pantagruel, as war finally ends and peace reigns over the Utopian kingdom. Peace brings with it the question of whether Panurge, one of Rabelais’s main characters, should marry. Pantagruel, the prince of Utopia, calls a banquet of experts, each representing a strand of Western civilization, to decide this question. The arrangement of this banquet where each expert speaks in turn and at length, uninterrupted by the (...) others, allows Rabelais to portray the arrayed opinions perspectivally or independently. Rondibilis, a medical expert who speaks at the banquet, presents a Platonism that focuses on ‘natural consequences’ and that appears less adulterated by Christianity and later forms of philosophy than the Neoplatonism of most of Rabelais’s contemporaries. Rondibilis’s advice of resignation to nature is reflected as well in the political rule of prince Pantagruel. (shrink)

This study tries to show the relation between technê and the ethical sphere in the Ancient Greek through mythology and the philosophical literature. Both in mythology and in the philosophical framework the benefits of technê and the power provided by technê for humanity are emphasized. And technê is considered as competence increases the control of human beings in practical areas. However, the ambiguous character of the human experience related to technê and the morally problematic character of this field is also (...) pointed out in the literature. Because, if not controlled, technê has a potential to turn easily against humanity and to produce things that would harm human beings. At this point, ethical values have a crucial role in the control of technê. Technê as a type of knowledge which gives how to do things and how to control the environment but does not give why something is to be done and cannot give an ultimate goal should be subject to higher spheres in the philosophical framework. Therefore technê is subject to ethical and ultimately metaphysical sphere. (shrink)

Responsible conduct of research training typically includes only a subset of the issues that ought to be included in science ethics and sometimes makes ethics appear to be a set of externally imposed rules rather than something intrinsic to scientific practice. A new approach to science ethics training based upon Pennock’s notion of the scientific virtues may help avoid such problems. This paper motivates and describes three implementations—theory-centered, exemplar-centered, and concept-centered—that we have developed in courses and workshops to introduce students (...) to this scientific virtue-based approach. (shrink)

When we think of ethics in medicine or business, we typically focus on whether the dignity and autonomy of patients and stakeholders are being respected. Ethicists have devoted a great deal of energy to showing how particular practices either foster or damage healthy personal relations. It is my contention that these analyses, while sometimes insightful, do not grapple with the key question: What does it mean to act in an increasingly technological age? Is it legitimate simply to apply some set (...) of standard ethical categories to evaluate good and bad practices in medicine or business? This article argues that this type of applied ethics completely misses the larger ethical issues arising from the fact that our practices, including medicine, have become thoroughly technological in character. Technology by its very nature transforms our practices and our selves. What is more, it alters us in such a way that we simultaneously lose our capacity to judge the meaning and consequences of this transformation. (shrink)

Plato, through the dialogues of Republic, Laws, Protagoras, Menon, The Symposium and Theetitos, links inherently education with state stability. The proper functioning of the state machinery presupposes education and seeks the first foundation of political and social stability. The role of education at the social and political level is enormous, since it believes that the political instability of its time, the corruption of institutions and morals should be addressed through a political and social reform, based in particular on a rigorous (...) control in the field of education. (shrink)

In this essay, I explore the parallel between the historical exclusions of rhetoric from philosophy and of women from fields of rational discourse. After considering the usefulness and limitations of deconstruction for exposing marginalization by hierarchical systems, I explore links between texts of the sophists and feminist proposals for rewriting/rereading history by Cixous, Spivak, and others. I conclude that sophistic rhetoric offers a flexible alternative to philosophy as an intellectual framework for mediating theoretical oppositions among contemporary feminisms.

Modern converged mass media, particularly television and the World Wide Web, may be fostering a new orality in opposition to traditional alphabetical literacy. Scholars of orality and literacy maintain that oral cultures feature reduced levels of critical assessment of media messages. An analysis of Aristotle's description of ethos, as presented in that philosopher's Rhetoric, suggests that an oral culture can foster media that deliver selective truths, or even lies, thus ranking poorly in hierarchical ethical schemata such as those developed by (...) Kohlberg, Gilligan, and Baker. (shrink)

The question of whether ethical individuals have a disadvantage in becoming leaders is an important one that has not been adequately discussed in the business ethics/leadership literature. In this paper, drawing on Plato’s middle dialogues and particularly on the Republic, I develop a Platonic framework of the constraints that might hinder the emergence of what the dialogues term ‘philosopher kings’. Subsequently, I use this framework to elucidate the emergence of ethical leaders in todays’ organizations and conclude with a discussion of (...) this paper’s implications for the ethical leadership literature. (shrink)

This paper explores how the norms of belief relate to the norms of action. The discussion centres on addressing a challenge from positive illusions stating that the demands we face as believers aiming at the truth and the demands we face as agents aiming at success often pull in opposite directions. In response to this challenge, it is argued that the pursuits of aiming at the truth and aiming at success are fully compatible and mutually reinforcing. More specifically, the link (...) between the two takes the form of a two-way connection. In addition to succeeding in virtue of getting it right, it is normatively appropriate to get it right in virtue of succeeding. This two-way connection thesis is supported by a wide scope reading of how the truth norm of belief may be satisfied. On this reading, believing p is permissible both as a result of settling the question of whether p in light of the available evidence and as a result of engaging a believer’s agency in making it the case that p. (shrink)