Locating Care Ethics Beyond the Global North

In care ethics, caring is seen to be embedded in practice and locally contingent. However, despite a large and thriving literature on care practices as they vary across the globe, the implications of the different meanings and geohistories of care for the ethics of care have hardly been addressed. Rather, most theorisations of care ethics have implicitly conceptualised care as a universal practice or drawn on care as practised in the global North. This paper argues that care ethics needs emplacing, and that this emplacement should extend beyond sites in the global North so that feminist theories of care can take account of the diversity of care practices globally. Moreover, given the increasing globalisation of care, different notions of care are often and increasingly in dialogue with each other. As care is relational and enacted across space, the differences in care ethics between places have to be negotiated. This paper, therefore, calls not just for recognising multiplicity in care ethics or even multicultural care ethics, but for theorising the relations between different kinds of care and the ethics that drive them. Finally, both care relations and understandings of care are dynamic; they alter as people migrate, which also needs consideration. This paper argues that a relational and dynamic understanding of varied care offers new theoretical, political and empirical agendas both within geography and for feminist theory

Global ethics and global strangers : beyond the inter-national relations framework : an essay in descriptive ethics

ethics;globalization;boundaries;individuals;international relations

MENCIUS\u27 JUN-ZI, ARISTOTLE\u27S MEGALOPSUCHOS, & MORAL DEMANDS TO HELP THE GLOBAL POOR

It is commonly believed that impartial utilitarian moral theories have significant demands that we help the global poor, and that the partial virtue ethics of Mencius and Aristotle do not. This ethical partiality found in these virtue ethicists has been criticized, and some have suggested that the partialistic virtue ethics of Mencius and Aristotle are parochial (i.e., overly narrow in their scope of concern). I believe, however, that the ethics of Mencius and Aristotle are both more cosmopolitan than many presume and also are very demanding. In this paper, I argue that the ethical requirements to help the poor and starving are very demanding for the quintessentially virtuous person in Mencius and Aristotle. The ethical demands to help even the global poor are demanding for Mencius jun-zi (君子chön-tzu / junzi) and Aristotle\u27s megalopsuchos. I argue that both the jun-zi and megalopsuchos have a wide scope of concern for the suffering of poor people. I argue that the relevant virtues of the jun-zi and megalopsuchos are also achievable for many people. The moral views of Mencius and Aristotle come with strong demands for many of us to work harder to alleviate global poverty

Transformative Ethics and Moving Toward “Greatness” – Problems and Realities

The purpose of this paper is to emphasize the role of Transformative Ethics as leaders and organizations move toward the achievement of greatness. It is a conceptual paper that explains the key importance of the pursuit of greatness and the role of Transformative Ethics in that pursuit. The paper suggests that each of the twelve perspectives that comprise Transformative Ethics supports the pursuit of greatness and that the pursuit of excellence is necessary for individuals and firms in today’s global marketplace. The research implications from this study support the importance of Transformative Ethics as a contributing ethical perspective for leaders and organizations. As leaders and organizations interact with others, the need for ethical leadership is critical for establishing trust and earning follower commitment This paper is one of the first to address the practical implications of Transformative Ethics for leaders and organizations

Ethics and OR: Operationalising Discourse Ethics

Operational researchers help managers decide what they ought to do and yet this is generally evaluated in terms of efficiency or effectiveness, not ethicality. However, the combination of the tremendous power of global corporations and the financial markets, and the problems the world faces in terms of economic and environmental sustainability, has led to a revival of interest in ethical approaches. This paper explores a relatively recent and innovative process called discourse ethics. This is very different from traditional ethical systems in taking ethical decisions away from individuals or committees and putting them in the hands of the actual people who are involved and affected through processes of debate and deliberation. The paper demonstrates that discourse ethics has strong connections to OR, especially in the areas of soft and critical systems, and that OR can actually contribute to the practical operationalisation of discourse ethics. At the same time, discourse ethics can provide a rigorous discursive framework for “ethics beyond the model"

On Their Own Ground: Strategies of Resistance for Sunni Muslim Women

Drawing from work in feminist moral philosophy, Tobin argues that the most common methodology used in practical ethics is a questionable methodology for addressing practical problems across diverse cultural contexts because the kind of impartiality it requires is neither feasible nor desirable. She then defends an alternative methodology for practical ethics in a global context and uses her proposed methodology to evaluate a problem that confronts many Sunni Muslim women around the world

Thinking ethically about the global in ‘Global Ethics’

This is an Accepted Manuscript of an article published by Taylor & Francis in Journal of Global Ethics on 2014-04-29, available online: http://wwww.tandfonline.com/10.1080/17449626.2014.89657

Too Early for Global Ethics

C1 - Journal Articles Refereed© 2005 Cambridge University Press. Online edition of the journal is available at http://journals.cambridge.org/action/displayJournal?jid=CQ

Renewable Energy Issues in Africa Contexts

The relationship between energy and ethics is gaining attention in policy rooms around the world. How does one respond to the competing interests of the environment and posterity while also addressing the energy needs of the present human generation? In Western philosophy, this question is currently subject of debate and research. However, the African philosophical analysis that is required to address this concern is generally absent from discourse/literature on energy ethics. This article aims to bridge this gap, by providing broad analysis that has been lacking from the African context. In a way, it seeks to answer such questions already raised in Western philosophy but from African perspectives. This approach is significant given the fact that Western oriented energy humanities and energy ethics seem to be inappropriate or inadequate to understanding energy dynamics in the African context. Therefore, this paper aims to inform global debate and facilitate African-specific understanding of the complex nexus of human-environment-posterity by building the discourse on Braai filosofie. It discusses specific principles that can be deployed to address trade-offs between ethics and energy, thus providing guide to investment decisions on renewable energy projects in Africa