4 Ethics T 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
diversity and 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 themes
5 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
This book examines the importance of rules for many of the world’s great moral traditions. Ethical systems characterised by detailed rules – Islamic sharia and Christian casuistry are notable examples – have often been dismissed as empty formalism or as the instrument of social control. This book demonstrates, on the contrary, that rules often enable, rather than hinder, personal ethical life. Here anthropologists and historians explore cases of rule-oriented ethics and their dynamics across a wide range of historical and contemporary moral traditions. Examples of pre-modern Hindu ethics, codes of civility from early modern England and medieval Christian casuistry demonstrate how rules can form an essential element of what Michel Foucault called ‘the care of the self’. Studies of Roman exemplary ethics, early modern Christian theology and the calculation of sin and merit in contemporary Muslim Palestine highlight the challenges posed by the coexistence of moral rules with other moral forms, not least those of virtue ethics. Finally, explorations of medieval and modern Islamic sharia, Christian moral theology and Jewish halakhah all highlight how such traditions develop complex meta-rules – rules about rules – for managing the tensions and dilemmas that the use of rules can entail. Together, these case studies and the theoretical framework proposed in the book’s Introduction offer a more nuanced, cross-cultural appreciation of the role of rules in moral life than those currently prevalent in both the anthropology of ethics and the history of morality.
At the heart of Edmund Spenser’s moral allegory in The Faerie Queene is a problem that would become central to English intellectual life well into the modern era: understanding colonialism, and the coercive violence on which it depends, as a form of moral activity. Spenser’s ethics reads Spenser as a moral theorist whose ethics are significantly shaped by his experiences as a colonial administrator in Elizabethan Ireland. It illustrates how both his poetry and prose take up key shifts in early modern moral philosophy, while addressing the political project of colonial empire-building. This book is an essential study of Spenser as an ethicist grappling, on the one hand, with the decline and transformation of the classical and humanist virtue ethics tradition in the late sixteenth century, and on the other, with imagining new paradigms of heroic subjectivity for the early modern, imperial nation. It examines the ways Spenser draws on and reworks the Western ethical tradition during a period of tremendous cultural upheaval and political transformation, and illuminates that philosophical tradition’s evolution alongside early modern England’s wider political and economic transformation into a global nation-state built on the foundations of colonial expansion. Emphasizing the conceptual rigor, clarity, and coherence of Spenser’s moral vision, it depicts Spenser as a literary ethicist rigorously committed to discovering a politically and metaphysically viable account of moral life in an era that starkly reveals the ancient virtues’ conceptual and practical limitations.
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
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.