“Speaking on Behalf of…”: Leadership Ethics and the Collective Nature of Moral Reflection

Andreas Rasche

doi:10.1007/s10551-019-04325-2

Ancient Comedy Reloaded: Aesthetics and Moral Reflection in Lessing’s Rewriting of Plautus

Monatshefte ◽

10.3368/m.111.2.177 ◽

2019 ◽

Vol 111 (2) ◽

pp. 177-191

Author(s):

Giovanna Pinna

Keyword(s):

Moral Reflection

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Buchbesprechungen

Phänomenologische Forschungen ◽

10.28937/1000107943 ◽

2007 ◽

Vol 2007 (1) ◽

pp. 219-246

Author(s):

Ingo Günzler ◽

Karl Mertens ◽

Pascal Delhom ◽

Christian Grüny ◽

Don E. Marietta Jr. ◽

...

Keyword(s):

Phenomenological Approach ◽

Moral Reflection

Maurice Merleau-Ponty: Causerien 1948. Radiovorträge; Alessandro Delcò: Merleau-Ponty et l’expérience de la création. Du paradigme au schème; Christian Grüny: Zerstörte Erfahrung. Eine Phänomenologie des Schmerzes; Don E. Marietta Jr.: Beyond certainty. A phenomenological approach to moral reflection; Franz Gmainer-Pranzl: Heterotopie der Vernunft. Skizze einer Methodologie interkulturellen Philosophierens auf dem Hintergrund der Phänomenologie Edmund Husserls

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Fostering Moral Reflection and Perception in College

Journal of College and Character ◽

10.2202/1940-1639.1678 ◽

2008 ◽

Vol 9 (5) ◽

Author(s):

Laurie D Casteen ◽

Elizabeth M Gibson ◽

Patricia M Lampkin

Keyword(s):

Moral Reflection

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Moral Disability, Moral Injury, and the Flight from Vulnerability

10.1093/oso/9780198812876.003.0013 ◽

2018 ◽

Author(s):

Virginia L. Warren

Keyword(s):

Sense Of Self ◽

Well Being ◽

Moral Injury ◽

Controversial Issues ◽

Moral Reflection ◽

Moral Value ◽

Self Identity ◽

Moral Conviction ◽

Moral Importance

This chapter explores the concept of moral disability, identifying two types. The first type involves disabling conditions that distort one’s process of moral reflection. Examples include the incapacity to consider the long-term future, to feel empathy for others, and to be honest with oneself. A noteworthy example of self-deception is systematically denying one’s own—and humanity’s—vulnerability to the power of others, to accidents, and to having one’s well-being linked to that of others and the eco-system. Acknowledging vulnerability often requires a new sense of self. The second type includes incapacities directly resulting from ‘moral injury’—debilitating, self-inflicted harms when one violates a deeply held moral conviction, even if trying to remain true to another moral value. Examining moral disabilities highlights the moral importance of self-identity. More progress may be made on controversial issues if we discuss who we are, how we connect, and how we can heal.

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The Ambivalent Relationship of Japan's Soft Power Diplomacy andPrincess Mononoke: Tosaka Jun's philosophy of culture as moral reflection

Japanese Journal of Political Science ◽

10.1017/s1468109914000309 ◽

2014 ◽

Vol 15 (4) ◽

pp. 683-698 ◽

Cited By ~ 4

Author(s):

KOSUKE SHIMIZU

Keyword(s):

International Relations ◽

Soft Power ◽

Critical Reflection ◽

Academic Discipline ◽

Point Of View ◽

Current Debate ◽

Left Wing ◽

Moral Reflection ◽

The West ◽

Soft Power Diplomacy

AbstractCulture is a demanding word, particularly when it is used in the context of the contemporary academic discipline of international relations (IR). It is often employed in order to distinguish one identity from another, allegedly illuminating idiosyncrasies embedded in a particular society or group of people. The essentialized understanding of culture is also detectable in the case of the current debate on the non-Western international relations theories (IRT). Non-Western politicians and scholars often employ the term culture in order to distinguish their values from alleged Western values. However, culture has another important function mainly advanced by a left-wing Kyoto School philosopher Tosaka Jun, that is, culture as a mirror for critical reflection for morality (Tosaka, 1966). This article is based on Tosaka's argument that culture has an important function for moral reflection beyond that of a mere means to identify one's distinctiveness from the West, and it criticizes Japan's soft power diplomacy or the total absence of it from that point of view. It also argues that this absence is the result of the soft power discourse's over-simplified interpretation of culture that results in confrontation between the West and the rest, particularly when it is employed in non-Western IRT discourses. Towards the end, I examine Miyazaki Hayao's films,Princes Mononokein particular, as examples of cultural works facilitating a moment of critical reflection, and I extract embedded messages of relevance to critical reflection on contemporary IR literature, particularly non-Western literature.

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