scholarly journals Ethics and Ego: East-West Perceptions of Morality

2014 ◽  
Vol 9 (2) ◽  
Author(s):  
Geir Sigurðsson

The thesis from which this comparison proceeds is that the major differences between the East-Asian and Western ethical traditions emanate from divergent views of the kind of role selfhood or ego should play in social human life. A comparison of these views, it is suggested, will be helpful to flesh out the different perceptions of morality. It will be proposed that Western thinking is characterized by a stronger focus on the self, and that while Western ethical thinkers and schools certainly seek to reduce self-centeredness, such endeavours generally proceed through an augmentation of the role of human reason and thus a more intense and even tormenting self-consciousness. A clear reflection of this tendency is the ethical approach to moral issues qua issues associated with individual action and rational choice. The East-Asian approach differs from this in that it seeks to balance excessive introspection with a cultivated ‘sense’ of identification with the whole, be it society or the natural realm. While this approach, it seems, largely succeeds in preventing an existential kind of agony, it nevertheless suffers from some other serious weaknessess. Hence both traditions, it is argued, have something to offer one other. The discussion offered here is merely a sketchy outline that may hopefully work as a first step toward that purpose.

Hypatia ◽  
2013 ◽  
Vol 28 (3) ◽  
pp. 568-584 ◽  
Author(s):  
Deidre Nicole Green

Feminist scholars adopt wide‐ranging views of self‐sacrifice: their critiques claim that women are inordinately affected by Christianity's valorization of self‐sacrifice and that this traditional Christian value is inherently misogynistic and necrophilic. Although Søren Kierkegaard's Works of Love deems Christian love essentially sacrificial, love, in his view, sets significant limits on the role of self‐sacrifice in human life. Through his proposed response to one who requests forgiveness, “Do you now truly love me?” Kierkegaard offers a model of forgiveness that subverts traditional ideals of the self‐sacrificing and submissive woman while keeping love central. The question asserts self‐love, involves redoubling and double danger, and expresses a refusal to imitate Christ's suffering. I propose a reading in keeping with Grace Jantzen's vision for a feminist philosophy of religion, which reads against the grain and “seeks to break through to new ways of thinking that may open up divine horizons.” My reading is further supported by Kierkegaard's contention that everything essentially Christian bears a double meaning. In light of the subversive potential found in the discrepancy between apparent love and actual love, as well as the duty to name the sin of one who has behaved in an unloving manner, I argue that Kierkegaard's philosophy of love resists simplistic understandings of self‐sacrificing love.


2000 ◽  
Vol 10 (1) ◽  
pp. 159-167 ◽  
Author(s):  
William C. Frederick

Abstract:Business ethics in the new millennium will confront both new and old questions that are being transformed by the changed pace and direction of human evolution. These questions embrace human nature, values, inquiring methods, technological change, geopolitics, natural disasters, and the moral role of business in all of these. The emergence and acceptance of technosymbolic phenomena may signal a slow transition of carbon-based human life toward greater dependence upon silicon-based virtualities across a wide range of human possibilities. The resultant moral issues call for a renewal and redefinition of business ethics theories and methods.


Politeja ◽  
2019 ◽  
Vol 15 (55) ◽  
pp. 267-283
Author(s):  
Agata Kilar

Ideological Killing in the Works of Fyodor DostoyevskyThe key issue of the article is the motivation for murder – the “ethics” of killing. The moral dimension of murder and the killer’s axiological awareness become crucial. The article answers questions about various aspects of murder. Is killing always wrong? Are there any situations in which the categorical ban on taking human life can be relativised in the context of the defence of another human being and higher values? Are there any values for the implementation of which political ideas and ideologies can justify mass murder, and, as a result, bloody revolution, war, and genocide? What is the role of a culture that promotes ideologies based on the idea of killing or internal fighting? The author deals with the issue of ideological murder in Fyodor Dostoyevsky’s novels. The article addresses moral issues concerning the murder, as well as the metaphysical dimension of crime. On the basis of Crime and Punishment and Demons, the author shows what blind faith in ideology can lead to.


2006 ◽  
Vol 29 (2) ◽  
pp. 178-179 ◽  
Author(s):  
Ralf-Peter Behrendt

Social behaviour is but an expression of instinctive mechanisms whereby the aggressive instinct is of particular importance, having given rise to most of the complexity of social behaviour through processes of phylogenetic and cultural ritualisation. The role of the aggressive instinct is to dynamically maintain the ranking order in a group, and much of social interaction is concerned with this, including monetary exchange.What is certain, is that with the elimination of aggression, … the tackling of a task or problem, the self-respect [in] everything that a man does from morning till evening, from the morning shave to the sublimest artistic or scientific creation, would lose all impetus; everything associated with ambition, ranking order, and countless other equally indispensable behaviour patterns would probably also disappear from human life.— Konrad Lorenz (1963/2002, p. 269)


2016 ◽  
Vol 20 (2) ◽  
pp. 216-232 ◽  
Author(s):  
Magali Clobert ◽  
Vassilis Saroglou ◽  
Kwang-Kuo Hwang

Accumulated research has shown that Western Christian religiosity often predicts prejudice toward various kinds of outgroups. On the contrary, initial recent evidence indicates that East Asian religiosity predicts tolerance of various outgroups—except atheists. To understand these differences, we investigated cognitive (intolerance of contradiction) and emotional (disgust) mechanisms possibly mediating the link between religiosity and prejudice versus tolerance. In Study 1 (295 Westerners of Christian tradition), high disgust contamination and, to some extent, intolerance of contradiction mediated the relationship between religiosity and prejudice against ethnic (Africans), religious (Muslims), moral (homosexuals), and convictional (atheists) outgroups. However, in Study 2 (196 Taiwanese of Buddhist or Taoist tradition), religiosity was unrelated to disgust, and predicted low intolerance of contradiction, and thus tolerance of the same religious, ethnic, and moral outgroups—but still not of atheists. Cultural differences in cognition and emotion seem to explain East–West differences in religious prejudice.


Kultura ◽  
2021 ◽  
pp. 55-73
Author(s):  
Velimir Popović

The so-called "postmodern turn" has produced a sense of turmoil in contemporary philosophy and the humanities, subverting the Western mind and provoking doubts in its existence, sense of meaning and purpose. It disputes almost all basic premises of modernity. For example, notions such as: the self, the subject, imagination, became a target of vicious attacks by postmodern thinkers. Counter to the modern notion of the subject, the postmodern subject lacks an essential core of identity: it is fragmented, decentered, in the process of perpetual change or disintegration. A "thinking and reflecting" subject who looks inward to inspect the self is denied, as neither such an interiorized being that examines, conceptualize and interacts with others, nor interiority as such, exist. The subject is nowadays advised to search outward for the ways to interact with the social world, because this a privileged way of construing one's self. In similar fashion, imagination is obliterated and devoid of its creative powers. The "imaginary", as a reference to an impersonal entity, is substituted for the notion of imagination. While the latter stands for an "author" or "creator" who produces or creates images, the former is nothing creative in itself. The outcome is that, in the postmodern theory, the imagination is seen as an obsolete mental ability which is deposed of its power to create meaning. My intention in this paper is not to reanimate the modern notions of the self, the subject and imagination, but rather to consent with the postmodern verdict and proceed onward. It is my intention to build a post-postmodern notion of the self. The purpose of my paper is to introduce a post-Jungian account of the importance that the narrative and imagination have in human life for the constitution of subjectivity and the self.


2014 ◽  
Author(s):  
Kristin Donnelly ◽  
Radmila Prislin ◽  
Ryan Nicholls
Keyword(s):  

2007 ◽  
Author(s):  
D. Ramona Bobocel ◽  
Russell E. Johnson ◽  
Joel Brockner

Sign in / Sign up

Export Citation Format

Share Document