Ethica cordis

La ética del discurso es un óptimo fundamento para la ética cívica de una sociedad moralmente pluralista, pero siempre que no se contente con su dimensión procedimental, sino que saque a la luz su dimensión cordial. Sólo que entonces pasa de ser ética del discurso a ethica cordis. El presente trabajo intenta dar ese paso, y con ese fin cubre tres etapas: 1) en qué medida son necesarios los vínculos, 2) en qué consiste el vínculo discursivo, 3) cómo el vínculo comunicativo incluye el discursivo y va más allá, dando lugar a una ética de la razón cordial.Discourse ethics is the best foundation for the civil ethics of a morally pluralist society, but only on condition that it does not remain merely at its procedural level, going on instead to bring out its cordial dimension. But in this case it goes from being the ethics of discourse to become ethica cordis. This article tries to take precisely this step and to this end covers three stages: 1) to what extent bonds are necessary, 2) what the discursive bond consists of, 3) how the communicative bond includes the discursive one and goes beyond this, giving rise to an ethics of cordial [email protected]

Immanent criticism of Jürgen Habermas´s thought: the struggle for recognition and the ethics of cordial reason

El presente artículo trata de presentar los modelos teóricos de Axel Honneth y Adela Cortina —teoría de la lucha por el reconocimiento y ética de la razón cordial, respectivamente— como una respuesta crítica a algunas deficiencias localizadas en la teoría de la acción comunicativa y la ética del discurso habermasiana. Tras exponer los elementos más importantes de los modelos de Habermas, sistematizaré algunos de los problemas fundamentales que se derivan de ellos. En segundo lugar, reconstruiré el significado de la teoría de la lucha por el reconocimiento en el sentido de una superación de la dicotómica separación habermasiana entre sistema y mundo de la vida; para realizar, en tercer lugar, una exposición de la ética de la razón cordial entendida como correctivo tanto al excesivo procedimentalismo de la ética discursiva, como a la negativa habermasiana a incluir también la coordinación comunicativa de las acciones en ámbitos considerados sistémicos.This paper attempts to present the conceptual frameworks proposed by Axel Honneth and Adela Cortina —theory of the struggle for recognition and ethics of cordial reason, respectively— as a critical response to certain deficiencies of Habermas´s theory of communicative action and discourse ethics. Firstly the key elements of Habermas´s theory of communicative action and discourse ethics will be presented, as well as some of its main problems. Secondly the meaning of Honneth´s theory of the struggle for recognition will be reconstructed as an overcoming of one of this problem, namely the Habermasian strict distinction between system and lifeworld. Thirdly the sense of Cortina´s ethics of cordial reason will be presented as a corrective to Habermas´s proceduralism, as well as to the exclusion of communicative rationality from systemic spheres

Ethical reconstruction of citizenship: A proposal between the intimate self and the public sphere

When, in societies today, civic commitment decreases, there is a call for the need to strengthen citizenship education, identified uniquely with its public dimension and, on the other hand, the requirement for character education has been advocated, which is a cultivator of the most strictly private dimension. Setting out from the recognition of the new social conditions, mediated by the phenomenon of globalisation and of the place that people have in these new contexts, we ask ourselves about the new profile which the construction of citizenship must adopt. We endeavor to show that the moral dimension is the core of reconsidering the link between the private and the public, so it would currently be meaningless to propose an education of citizenship exclusively focused on its public dimensio

Aristotle on Forming Friendships

In lieu of an abstract, here is the article\u27s first paragraph: Although he lived long ago, the ethical writings of the Greek philosopher Aristotle (384-322 BCE) still have relevance to the present day, particularly when we want to understand the meaning of friendship. In Books VIII and IX of his work the Nichomachean Ethics (named in honor of both his father and son, who shared the name Nichomachus), Aristotle categorizes three different types of friendship: friendships of utility, friendships of pleasure, and friendships of the good (also known as virtuous friendships). Briefly, friendships of utility are where people are on cordial terms primarily because each person benefits from the other in some way: business partnerships, relationships among co-workers, and classmate connections are examples. Friendships of pleasure are those where individuals seek out each other’s company because of the joy it brings them. Passionate love affairs, people belonging to the same cultural or social organization, and fishing buddies all fall into this category. Most important of all are friendships of the good. These are friendships based upon mutual respect, admiration for each other’s virtues, and a strong desire to aid and assist the other person because one recognizes an essential goodness in them. (See Tim Madigan’s article ‘Aristotle’s Email, Or, Friendship in the Cyber Age’ in Philosophy Now 61 for further details on these categories.) But, the questions remain – just why do we need friends? And if we do need them, how do such relationships arise

EHRs at King Fahad Specialist Hospital : an overview of professionals' perspectives on the use of biometric patient identification for privacy and confidentiality, taking into consideration culture and religion : a thesis presented in partial fulfilment of the requirements of the degree of Master in Information Science, Massey University, Albany, Auckland, New Zealand

The Kingdom of Saudi Arabia is focused on expanding use of biometric technologies and it is a matter of time before this expansion includes medical institutions. However there is a lack of research on Electronic Health Records (EHRs) in Saudi Arabian hospitals, especially on the staff views and attitudes in relation to confidentiality, privacy, and security policies in the context of Saudi society, which is governed largely by culture and Islam. This research utilised an online survey tool to ask doctors, managers, and IT professionals, at the King Fahad Specialist Hospital (KFSH) about these aspects and explored if they recommend the classic non-biometric access method over the rather intrusive, yet more advanced, biometric patient identification (BPI) technology. Encouragingly, all the participants recommended BPI methods with the least favoured method being the facial recognition method for Saudi female patients. This study also focused on whether staff believed that religious and cultural issues influence EHR privacy and confidentiality, as the literature showed that in certain cases unauthorised revelation of an EHR could lead to honorary killing of the patient. Implications of this research include the need for comprehensive staff training on being culturally aware, as well as training on EHR security policy, privacy, and confidentiality

216 Jewish Hospital of St. Louis

https://digitalcommons.wustl.edu/bjc_216/1014/thumbnail.jp

Russell and Dewey on Education: Similarities and Differences

In lieu of an abstract, here is the chapter\u27s first paragraph: JOHN DEWEY AND BERTRAND RUSSELL were two of the premier philosophers of the twentieth century. During their long lives (each lived to be over 90), their paths crossed on several occasions. While cordial enough when in each others presence, the two men were definitely not on the best of terms. Sidney Hook, who knew and admired them both, once said that there were only two men who Dewey actively disliked—Mortimer Adler and Bertrand Russell. Russell, for his part, never tired of making disparaging remarks about the pragmatists in general and Dewey in particular. This irked Dewey immensely. Still, the two men shared many philosophical traits—an internationalist outlook, a high regard for the scientific method, a concern for social matters, and a suspicion of dogma, especially religious dogma. In this chapter, I will focus upon the educational theories of Russell and Dewey, including the curious fact that each of them (for a short period of time) ran their own elementary schools