H E P R E V I O U S chapter explored the question of subjectivity in radical
politics, and it tried to formulate a new mode of political subjectification –
understood in terms not of simple identification but, rather, a dis-identification
from prevailing subject positions and social identities. We found also that this
raised certain ethical questions, namely the extent to which this attempt to
escape subjectifying power and explore new forms of subjectivity suggests at the
same time a new conception of ethical action. Foucault, for instance, saw the
This chapter will focus on ethics from a broad perspective, considering two main approaches. Firstly, the chapter will consider ethics from a communication and engagement standpoint, how to engage with participants ethically, incorporate informed consent procedures, consider any data that are collected, used and stored, give participants access to further information and follow any relevant ethical guidelines. Secondly, the chapter will explore wider questions regarding the ethics of communication and participation. Is communication about research just
For over four decades, events in Palestine-Israel have provoked raging conflicts between members of British universities, giving rise to controversies around free speech, ‘extremism’, antisemitism and Islamophobia within higher education, which have been widely reported in the media and subject to repeated interventions by politicians. But why is this conflict so significant for student activists living at such a geographical distance from the region itself? And what role do emotive, polarised communications around Palestine-Israel play in the life of British academic institutions committed to the ideal of free expression? This book invites students, academics and members of the public who feel concerned with this issue to explore the sources of these visceral encounters on campus. Drawing on original ethnographic research with conflicting groups of activists, it explores what is at stake for students who are drawn into struggles around Palestine-Israel within changing university spaces facing pressures associated with neoliberalism and the ‘War on Terror’. It begins from this case study to argue that, in an increasingly globalised world that is shaped by entangled histories of the Nazi Holocaust and colonial violence, members of universities must develop creative and ethical ways of approaching questions of justice. Tragic Encounters and Ordinary Ethics curates an ethnographic imagination in response to the political tensions arising out of the continuing violence in Palestine-Israel. It invites students and academics to attend to lived experiences within our own university institutions in order to cultivate ethical forms of communication in response to conflicts of justice.
Though the just war tradition has an ancient pedigree, like any tradition of thought, it is subject to historical highs and lows. Drawing on examples from the history of warfare from the Crusades to the present day, this book explores the limits and possibilities of the moral regulation of war. It focuses on the tensions which exist between war and morality. The moral ambiguity and mixed record of that tradition is acknowledged and the dangers which an exaggerated view of the justice or moral worth of war poses are underlined. The adoption of a 'dispositional' view of ethical life, in which moral character and moral culture play a decisive part, widens and transforms the ethics of war. Realism resists the application of morality to war. Pacifism harms and benefits the just war tradition in about equal measure. In opposition to the amoral and wholly pragmatic approach of the 'pure' realist, the just war theorist insists on the moral determination of war where that is possible, and on the moral renunciation of war where it is not. Moral realism is what the just war tradition purports to be about. Legitimate authority has become entirely subordinated to the concept of state sovereignty. If moderate forms of consequentialism threaten the principle of noncombatant immunity, more extreme or purer forms clearly undermine it. The strategic and the ethical problems of counterterrorism are compounded by the emergence of a new and more extreme form of terrorism.
Developed through a series of encounters with a Bosnian Serb soldier Stojan Sokolović, this book is a meditation on the possibilities and limitations of responding to the extreme violence of the Bosnian war. It explores the ethics of confronting the war criminal and investigates the possibility of responsibility not just to victims of war and war crimes, but also to the perpetrators of violence. The book explains how Stojan Sokolović attenuated the author to the fact that he was responsible, to everyone, all the time, and for everything. It exposes the complexity of the categories of good and evil. Silence is also the herald of violence, or its co-conspirator. The author and Stojan Sokolović were trapped in violence, discursive and material, and discursive that leads to material, and material that emanates from and leads back to discursive. Two years after beginning his research into identity and the politics of conflict in Bosnia and Kosovo, the author got the opportunity to visit the region presented itself. According to the vast majority of the literature of the 1990s on Bosnia, it was clear that the biggest problem with nationalist violence and intolerance was to be found in Republika Srpska. The book is the author's discourse on a variety of experiences, including those of ethics, politics, disasters, technologies, fieldwork, adventure tourism, and dilemmas.
Matthew Hunt, Sharon O’Brien, Patrick Cadwell, and Dónal P. O’Mathúna
access to translation in humanitarian crises. We then explore how the ethics of
crisis translation offers a distinctive perspective from which to consider
humanitarian ethics more broadly. The final section discusses ethical dimensions of
innovative strategies and emergent ICTs for crisis translation. Across these
sections, we identify five layers of ethical issues, which are summarised in Table 1 and divided into three broad
Conversation, friendship and democratic possibilities
Ordinary ethics: conversation,
friendship and democratic possibilities
In March 2011, the Israel Society at Old University organised an ‘Israel Awareness
Week’ in a central street of the campus. Alongside a memorial to Israeli citizens
who had been killed the previous week, free hummus and a stall raising money
for an Israeli humanitarian charity, there was an information table draped in blue
cloth. Literature about Israel was carefully displayed on this table, including copies of a BICOM booklet entitled Israel: Frequently Asked Questions.1 Israel Society
To understand how subjects are constructed socially and historically in terms of power, and how they act through power on others and on themselves, but not to see this as a purely random process or activity where ‘anything goes’, or conversely, portray ethical actions in terms of fixed universal rules or specified teleological ends, constitutes the objective of this book. What a normative Foucault can offer us, I claim, is a critical ethics of the present that is well and truly beyond Kant, Hegel. and Marx, and which can guide action and conduct for the twenty-first century.
5 Ethics as technics
Without silence, without the hiatus, which is not the
absence of rules, but the necessity of a leap at the moment of ethical,
political or individual decision, we could simply unfold knowledge into a
program or course of action. Nothing could make us more irresponsible;
nothing could be more totalitarian.
Jacques Derrida, Adieu (1999: 117
improvisational moral performance can provide the means to not only understand the emergent dynamics and phenomena of care but also reorient our approach to teaching ethics and cultivating ethical behaviour. To accomplish this reimagining, I suggest that care is aligned with ‘performance philosophy’, a term that I use to denote the use of a framework of reflection that privileges performance and that valorises the aesthetics of what emerges from intentional experiences in the phenomenal world. 1 Although most humans have the capacity to emotionally, cognitively and physically