The Ethics of Care

Empfohlene Zitierung / Suggested Citation: Drucks, Stephan: Kommune als herrschaftsarmer Raum? Eine gesellschaftskritische Perspektive. In: Rehberg, KarlSiegbert (Ed.) ; Deutsche Gesellschaft für Soziologie (DGS) (Ed.): Soziale Ungleichheit, kulturelle Unterschiede: Verhandlungen des 32. Kongresses der Deutschen Gesellschaft für Soziologie in München. Teilbd. 1 und 2. Frankfurt am Main : Campus Verl., 2006. ISBN 3-593-37887-6, 4114-4124.. https://nbn-resolving.org/urn:nbn:de:0168ssoar-142288

The logistic challenges in the emergency medical supply chains during the pandemic have led to the exploration of innovative solutions and robust models to optimize the supply chain logistics. This research is based on the original ideas of Li (2023). It investigates the effectiveness of different logistics strategies and innovations presented in the literature for emergency medical supply chains during pandemics. The study utilizes a mixed-method approach to assess the effectiveness and impact of these strategies in a holistic manner. Its recognizes the key performance and resilience factors through a review of existing literature and a mixing-methods research approach. Study results underscore the pivotal role of the recently proposed cutting-edge logistics models like the Physical Internet (PI), the proliferation of technological innovations like IoT devices and machine learning algorithms, and cross-sector cooperation methods in successfully managing supply chain operations. On the other hand, ethical consideration and equitable distribution principles are also considered crucial factors for the fair distribution of medical resources during emergencies. This study emphasizes the role of investment in targeted training and capacity-building schemes aimed at ensuring that supply chain managers and health professionals are ready and competent to respond to emergencies. It recommends that healthcare and policymakers should implement more advanced logistics models, integration of technological solutions, cross-sectoral collaboration, and an emphasis on ethical principles as the core strategies that should be used to improve the efficiency, reactivity and resilience of emergency medical supply chains during pandemics. This study enriches the background knowledge base by offering practical and informed methods and remedies to improve the healthcare supply system during extreme emergencies and eventually contribute to the preparedness and response to future pandemics.

Cet article vise à mettre en évidence la puissance transformatrice des éthiques féministes du care pour les questions environnementales, et réciproquement, à montrer comment la question environnementale est le lieu présent de redéfinition des enjeux du care . En valorisant des caractéristiques morales identifiées comme féminines — l’attention, le souci des autres — l’éthique du care a contribué à placer la vulnérabilité au cœur de la morale, mais a aussi déplacé et élargi son champ. Ce que le care peut nous apprendre sur la question environnementale, c’est que le développement de nos sociétés riches occidentales n’a été possible que par leur dépendance par rapport à une nature, à des ressources — des animaux et des humains. La crise climatique est l’occasion de repenser l’idée de développement durable à partir du care .

This study explores the complex intersections of youth, religion, and identity in the context of social media among Muslim and Christian youth in urban India. With the rapid digitalization of everyday life, social media platforms have become important spaces where young people negotiate their religious affiliations, cultural belonging, and social identities. Drawing on qualitative and quantitative data, the research examines how Muslim and Christian youth use platforms such as Instagram, Facebook, and YouTube to express religious values, engage with faith-based communities, and construct hybrid identities that combine tradition with modernity. The study highlights how social media provides opportunities for interfaith dialogue, religious expression, and identity assertion, while also exposing youth to challenges such as online polarization, stereotypes, and communal tensions. By focusing on urban Indian contexts, this research contributes to broader debates on religion, youth culture, and digital media, demonstrating how social media is reshaping the ways in which young people understand themselves and relate to others across religious boundaries.

Kant's moral theory provides, much like his metaphysical and epistemological theories, a rational way of abstracting the absolute while still recognizing the limits of this very human reason. In this, we see Kant's reach and parameter-a comprehensive system towards absolute truth in as much as we can comprehend it, almost suggesting that all we can learn is what is necessary. He rejects moral dogmas and norms, much like metaphysical and epistemic claims, that are in themselves beyond this grasp. As such, his moral theory pans out similarly: moral truth as it is revealed through the process of the categorical imperative and our adherence to moral duty. However, his reach and parameter collapse into each other when takes into account the very idea that what is irrational genesis of inclination, context, and the same individual affecting these moral choices level may have more influence on, if not the conclusion, then the trajectory of rational thinking-analyzing specifically the conflict between himself and his absolute obedience to his adherence to moral duty as Kant suggests. This paper aims to critique Kant's moral theory from the perspective of the individual, beginning with basic critiques of his theory among his contemporaries. A brief historical overview of the influence of his moral theories. The variances of their trajectories as a result of their unique social, political, cultural, and philosophical context, coalescing in a discussion on the individual's moral reasoning as emblematic of this: the contextuality of his place within the world and the trajectory of his moral reasoning being not as Kantian as Kant himself would hope it to be.

Este proxecto de Aprendizaxe-Servizo oriéntase á colaboración co Colexio Oficial de Enfermaría de Lugo (COEL) na realización dun informe de investigación sobre a situación da enfermería nos centros sociosanitarios de Lugo, cun particular énfase na indagación en torno ás condicións
laborais dos/as traballadores/as, así como no impacto que tivo a pandemia por Covid-19. O proxecto formúlase no marco da realización tanto do Traballo Fin de Mestrado (TFM) como das Prácticas Externas do
estudantado do M.U. en Políticas Sociais e Intervención Sociocomunitaria, da Fac. de Socioloxía. Oriéntase en torno a dous Obxectivos de Desenvolvemento Sostible (ODS): o relativo á Igualdade de xénero (5) e o que ten relación co Traballo decente e crecemento económico (8).

The South African (SA) higher education sector continues to battle high attrition rates. Helping students gain a sense of belonging while at university and creating an environment where students feel cared for can enhance their prospects of success. Academic advising is a high-impact practice with the potential to enhance student belonging and success. This article proposes intentionally linking Tronto’s Ethic of Care (EoC) and academic advising for SA higher education contexts. The author argues that the dimensions of Tronto’s EoC (attentiveness, responsibility, competence, and responsiveness) are relevant to the work of SA advisors. These dimensions are used as a framework for analysing interview data collected from 15 academic advisors from one university. The findings suggest that elements of Tronto’s EoC are present in the advisors’ work, though not explicitly. The author argues that integrating EoC and advising more intentionally in SA higher education contexts, could enable a...

Version française non publiée de l'article en italien : Cura, giustizia e delega del lavoro domestico. Il punto cieco delle féministe, Iride, Filosofia e discussione pubblica, 63, 110-126. , justice et délégation du travail domestique. Le point aveugle des féministes. « Je lui expliquais que dans cette maison, les employées n'utilisaient pas d'uniforme (…). Je n'oublierai jamais son regard, entre joie et sarcasme, quand elle m'interrompit en disant :'Oh je comprends, Madame ne veut pas que je me complexe.' (…) L'employée entendit mon explication douteuse, sans doute reconnaissante qu'elle la sauve de cet inévitable marqueur de la différence, mais comme n'étant finalement rien de plus qu'une concession faite par une patronne, la maîtresse de la maison, à un subordonné » 1 . Depuis une dizaine d'années, je fais de fréquents séjours en Amérique Latine. Comme la plupart des Européennes, j'ai souvent été mal à l'aise face à l'omniprésence des employées domestiques dans les foyers des classes privilégiées, en ville, à la campagne, partout. Mais voyager, vivre ailleurs, c'est aussi s'interroger en retour sur sa propre culture. Si, comme le montre la sociologue péruvienne Maruja Barrig, la situation des employées domestiques constitue l'un des points aveugles de la pensée féministe en Amérique Latine, qu'en est-il de nous autres, les féministes françaises ? N'avons-nous pas tendance à faire comme si nous n'avions pas de « femmes de ménage » ? Est-ce que cela va de soi de construire sa propre autonomie sur la délégation d'une partie du travail domestique à une autre femme ?

This article explores the relationship between the poor and the state, emphasizing how the state's politics of citizenship are overshadowed by the politics of community. Focusing on the postrevolutionary era in Iran, particularly during the Iran-Iraq War (1980–88), it examines how nonelite Iranians’ quiet acts of citizenship interacted with the state's efforts to reconfigure them as maktabi citizens—religiously pious and ideologically committed to the Islamic Republic of Iran. Contrary to the notion that the poor were swayed by the regime's propaganda, which idolized the male martyr, it reveals that the poor, particularly women, engaged in collective efforts to assert an ethics of care, addressing the community's needs and values. The article contends that the urban poor, rather than being passive victims, foot soldiers, or mere recipients of patronage, interacted strategically and pragmatically with the Iranian state's expectations of them as model citizens. Drawing from original ethnography in a marginalized neighborhood in the city of Qom, it analyzes the acts of citizenship by these men and women and their family members, who contested, negotiated, repaired, and complied with the state's subject-molding projects while emphasizing the maintenance of community and family values during the 1980–88 period.

Dans ce numéro de Philosophiques, Pierre-Yves Néron, Pierre Fasula, Pierre Crétois, et Frederico Lyra de Carvalho discutent les thèses du Marché de la Vertu. Critique de la Consommation Ethique (Vrin, 2023), d'Estelle Ferrarese. Elle leur répond dans "Quelques arguments adorniens en défaveur de la consommation éthique. Réponses à mes critiques", pp. 569-578

FR : La plupart des travaux portant sur les arrangements autour de l’aide intrafamiliale ont concerné les adultes à l’égard de leurs parents, en particulier en contexte de dépendance du grand âge. Toutefois, certains se sont penchés sur une aide plus méconnue, celle fournie par de jeunes aidant·es qui inversent la norme d’âge des solidarités privées. Issu d’une recherche doctorale en cours, cet article vise à examiner les spécificités de l’aide apportée aux barreaux les plus bas de l’échelle des âges, tout en mettant en évidence les logiques sociales des variations de cette aide. Que signifie « aider » un proche malade ou en situation de handicap au jeune âge, selon qu’on est enfant ou jeune adulte ? Nous aborderons d’emblée la diversité interne de la catégorie des « jeunes aidants », dont l’hétérogénéité des expériences confirme le caractère d’artefact. Nous montrerons ensuite qu’à l’âge des premières fois, les primes socialisations aux relations d’aide engagent une économie morale domestique reposant sur quelques principes invariants (comme la délimitation parentale de « l’aide abusive »), mais que tous les ménages ne définissent pas uniment « l’aide acceptable », et l’aide à un·e ascendant·e s’annonce le plus souvent plus exigeante que celle à un·e adelphe. Progressivement, les jeunes acquièrent des nouvelles responsabilités, dont certaines sont directement liées au passage de certains seuils d’âge, rendant possibles de nouvelles pratiques (conduite, emploi rémunéré). En outre, le travail d’aide intègre des activités hétérogènes de mise en relation avec l’extérieur du foyer, alourdissant la responsabilité légale du·de la jeune mais permettant aussi de décloisonner la prise en charge.

Mots clés : jeune aidant·e, aidant·e, proche aidant·e, aide familiale, travail domestique, travail émotionnel, jeunesse, enfance

EN: Most work dealing with arrangements around intrafamilial care has focused on adults providing care for their parents, particularly in the context of elderly dependency. However, some have focused on a lesser-known form of care, one provided by young carers who invert the age norm of private solidarities. This article, which stems from ongoing doctoral research, aims to examine the specific characteristics of the care provided at the lowest rungs of the age ladder, while highlighting the social logics of these variations. What does it mean to « care » for a sick or disabled relative at an early age, whether you are a child or a young adult ? We will start by looking at the internal diversity of the category of « young carers », whose heterogeneity of experiences provides a good account of the artefact. We will then show that, at the age of first-times, early socialization into caring relationships engages a household ethical code based on a few invariant principles (such as parental delimitation of « abusive care »), but that not all households uniformly define « acceptable care », and caring for an ascendant more often turns out to be more demanding than caring for a sibling. As they grow older, young people acquire new responsibilities, some of which are directly linked to the crossing of certain threshold ages, making new practices possible (driving, paid employment). In addition, the work they do as carers integrates a variety of activities involving contact with people outside the home, increasing the young person’s legal responsibilities but also enabling them to take a more decentralized approach to care.

Keywords: young carer, carer, family carer, domestic work, emotional work, youth, childhood

As societies become more complex over time the sorts of ethical problems generated require higher levels of moral thought. This book applies the developmental psychology of Piaget and Kohlberg to anthropological accounts of tribal societies and compares this to the ethical systems of literate states.

The growing literature on access, participation, and success of refugees entering higher education has illustrated the myriad challenges that this cohort faces. Much of this research has rightly focused on the student perspective, exploring the barriers and challenges that impede entry, engagement, and achievement. Relatedly, there is growing attention to the need for trauma-informed support, particularly following the impacts of COVID on learning. This article takes these challenges as a departure point to adjust the gaze on universities and ask what needs to be considered and implemented in order to develop better student supports. We use Tronto's ( ) notion of ethics of care-examining issues of attentiveness (caring about), responsibility (caring for), competence (caregiving), responsiveness (care receiving), and trust (caring with)-to carefully probe how universities can develop traumainformed supports that are more caring and nuanced, not only for students from refugee backgrounds but for all students.

Kate: Ok, so the Home Office are saying you’re more than 16. Tariq: I am 16. Kate: They think that the way you look and behave makes you older than that. So you’d be an adult, not a minor. Tariq frowns, shakes his head. Kate: you know what that means, yeah? That we wouldn’t need to look after you, give you the same support. If you were a grownup living here [at this supported accommodation] we’d ask you to leave. [...] Tariq: You think I am lying too? Kate: It doesn’t matter what I think. I am on your side – they have to be apart – objective. That means making the right decisions without their emotions all muddying it. (Extract from Dear Home Office , Harrison et al ., 2016 : 20– 1)

In this chapter, we develop and defend an account of what makes the gender pay gap unjust. Our account emphasizes a neglected way in which women suffer worse opportunities than men to compete in the labor market, as a result of how individuals form intimate domestic partnerships. Our arguments are significant because, in comparison with more familiar objections, they provide a less contingent and more wide-reaching view of what is unjust about existing inequalities in earnings between men and women. We defend this view against various objections and, in the course of doing so, highlight a further strength of our view, namely that it highlights variation in the claims of different categories of women, depending on their class origins and migrant status.

The notion of vulnerability has had a very prolific role in the last years, as the term has been applied to many and varied fields of research, being contemporary literature one of them. Taking Emmanuel Lévinas's notion of the ethical encounter between the self and the other through what he calls the "face of the other" ("The Trace of the Other" 351) my aim is to explore through literary analysis how vulnerability is portrayed in contemporary literature and how it may affect that ethical connection. Lévinas himself in a later work, Entre Nous: On Thinking-of-the-Other (1998), describes the unveiling of the other's face as: "extreme exposure, defenselessness, vulnerability itself" (145). In this way, Lévinas draws particular attention to the encounter with the vulnerable other, which inevitably makes the self be vulnerable as well, as s/he is unable to resist the ethical call (Shildrick 2002, 92). This duality of vulnerability allows us to explore the notion not only as it has been traditionally understood -as a weakness, difficulty or impairment to the subject-but rather as a tool for self-acceptance, empowerment and agency that may facilitate the ethical connection. To address this idea, as both the ethical encounter with alterity and vulnerability are two very broad fields of study, I will focus on the way that vulnerable female characters are presented and developed in two contemporary and widely popular British novels: Paula Hawkins's novels The Girl on the Train (2015) and Into the Water (2017). These best-selling novels introduce leading female characters who can be labeled as vulnerable both from a physical and a psychological viewpoint. Therefore, by briefly analysing the plot of the novels as well as by close reading key passages, I will reflect on which elements make a woman be considered as vulnerable in today's societies. At this point, Judith Butler's, Erinn Gilson's and Margrit Shildrick's works will be of use to reflect on why despite the fact that vulnerability is a universally shared human characteristic, it is especially attached to women for both biological and socially constructed reasons. However, as I will conclude with my analysis, it is these characters' female vulnerability that allows them to move from victims to agents of their own lives. Instead of being static and passive subjects, they are able to embrace their own limitations and reconstruct their sense of selves, which allows them to take control over their lives and relate to others (particularly other women) in a different, more ethical and emphatic way. I will conclude by suggesting that this change in representing women in contemporary fiction may be in fact a new trend that aims to show real women who despite their debilities are proactive subjects, characters with whom contemporary readers are able to emphasise, being vulner-ability the perfect transition in this process.

RESUMO Este artigo procura reconstruir duas posições sobre a simpatia: de um lado, a de David Hume no iluminismo escocês do século XVIII, e, de outro, a de Michael Slote, inserido na ética do cuidado e em nosso século. Primeiramente, buscaremos apresentar a posição humeana, e as críticas que lhe foram dirigidas ainda em sua época, e como ele as respondeu na Investigação sobre os Princípios da Moral (1751), ao recorrer ao princípio de humanidade. Em um segundo momento, apresentaremos a posição de Slote, que vê Hume como o grande predecessor da ética do cuidado e a simpatia (ou, atualmente, a empatia) como o cimento da moral, e defende o movimento chamado de empatia com a empatia. Por fim, utilizando a crítica de Annette Baier, defenderemos que a teoria da empatia de Slote não dá conta de responder a alguns problemas éticos atuais.

What unites the ethics of care theorists (since Gilligan's In a Different Voice) is their enhancement of the affective dimension. However, their reference to the emotions remains generic. I propose to investigate this aspect further by asking: what emotions motivate care? I will affirm, first, the need to distinguish between the different emotions (such as love, compassion, or generosity) that motivate care in its various forms (private, social, global), in order to distinguish between the emancipatory and negative aspects of care; second, I will try to identify what the effectively ethical dimension of care is, by assuming the care towards the distant other (both in space and time), inspired by gratuitousness, as an exemplary case.

What unites the ethics of care theorists (since Gilligan’s In a Different Voice) is their enhancement of the affective dimension. However, their reference to the emotions remains generic. I propose to investigate this aspect further by asking: what emotions motivate care? I will affirm, first, the need to distinguish between the different emotions (such as love, compassion, or generosity) that motivate care in its various forms (private, social, global), in order to distinguish between the emancipatory and negative aspects of care; second, I will try to identify what the effectively ethical dimension of care is, by assuming the care towards the distant other (both in space and time), inspired by gratuitousness, as an exemplary case.

Densities of care, weaving together public moods, physical forms, and deliberative actions, shape a critical synergy in the 2019-20 Anti-Extradition Bill (Anti-ELAB) movement. This essay unpacks urban density through a radical sense of 'care' -the solidarity ethics and actions that create, bond, and repair political crowds. Drawing on three forms of 'densities of care'mobility, atmosphere, and soundin the social movement, this essay offers a nuanced account of political crowds, challenging the traditional understandings of the crowd as a form of unruly density. By reticulating 'density'the very physical quantifier -with 'care' -the affective engagement, the notion of 'densities of care' contributes to explicating the solidarity basis with an urban geographical understanding. In so doing, it reveals the ways that the seemingly dispersive, unorganized crowds in orchestration with the hyper-dense built environment that bolstering relational ethics for curing and navigating possibilities at every moment.

In the last ten years or so, historians and social theorists of all political persuasions have responded to the rapidly changing participation of women in various spheres of social life by taking up, once again, "the woman question." For the left the issue should be especially acute, for our goal is to transform the very conditions within which this so-called woman question has been posed. Such a transformation involves the development of theory, of concrete analyses of the current situation, of strategy, and of lines that can be tested in practice. Among our tasks, then, is the construction of a Marxist history of the entity that is our concern when we try to answer "the woman question." Karen Sacks' article in the February 1976 issue of MONTHLY REVIEW, "Class Roots of Feminism," is a serious attempt to contribute to this undertaking. Unfortunately, it does not move us beyond the analyses of the Second International or more recent mechanical versions of Marxism; indeed Sacks' article simply reinforces certain traditional shortcomings within the left concerning "the woman question." At the same time it adopts a conventional and inadequate approach to the history of class struggle. For these reasons, and because many readers of MR will probably not be familiar with the historical and methodological terrain covered by Sacks, I .would like to offer .anritique, 52 * Some maintain that there are two such "roots"-class and patriarchy. However, a coherent definition of "patriarchy" together with a theory of this dual origin has not yet been elaborated. MONTHLY REVIEW / FEBRUAR Y 1977 * In fact this spontaneous "obviousness" is a product, in the sphere of ideology and consciousness, of the social relations that exist in a capitalist society. Those who employ a non-economistic approach to history would recognize and understand it as such. They would therefore be in a better position both to study the functioning of economism in a specific situation and to transcend its limitations. For more on this, see the discussion of the women factory workers below.

Respect for all created beings is an integral part of Christian ethics. Although we cannot speak of friendship with the Earth in a literal sense, the article reveals that the basic elements of friendship can also be found in ethical attitudes towards other living beings and towards the natural environment as a whole: interconnectedness, awareness of vulnerability, common growth and responsibility for the common good. The encyclical Laudato si' calls for ecological conversion and for care and responsibility for our common home.

This paper will critically engage with literary fiction depicting caregiving to understand how within a postcolonial, neoliberal predicament caring for a loved one becomes a direct exercise in facing one's lived precarity. Engagement with primary texts like Jerry Pinto's Em and the Big Hoom (2012) and Mary HK Choi's Yolk (2021) will follow a close-reading of discursive elements in the texts which show how caregivers exemplify the precarity of gendered, racialised and working-class subjects in late capitalist societies who are also responsible for another. This (an)other is an ailing subject and doubly exposed and vulnerable to the draining effects of racial and class relations. Discursive analysis will include looking at aspects like moral dilemma exhibited by caregivers, negotiations with acts of giving and receiving care, and contestations with one's own identity in the face of increasingly alienating forces. The ethics of care as a philosophical concept dealing with vulnerability and interdependencies is imperative to any study on precarity. This paper seeks to bring this imperative into the study of literary fiction to develop newer modalities of studying precarity with respect to negotiations with the self and its responsibility towards the other in the process of caring for them.

Definitions of ethics of care are provided and key features outlined. Critical perspectives on ethics of care are explored such as ambiguous meanings, the neglect of surveillance roles in statutory social work, work with reluctant service users, the lack of detailed purpose and goals when considering the relationship between ethics of care, social workers and service users, the possible reinforcement of dependency rather than independence and autonomy. However, ethics of care offer several positives in enabling statutory social work to reclaim its individualistic, 'care' roots, and also in emphasising roles in influencing policy, politics and the struggles for equality at individual and institutional levels. They act as a possible alternative to 'scientific', bureaucratic, organisational procedures, by concentrating on genuine, human relationships that emphasise care. Common, mutual, interdependent bonds between social workers and service users are highlighted, with a focus on caring practices and activities, accompanied by a potential reduction in professional power and role distance. Finally, consideration is given to some implications for social work theories, statutory social work organisations and the importance of care for social workers themselves.

SA) has witnessed regular protest actions in recent years. These involve major political issues including quality education, service delivery, state capture, and other crucial matters. Despite their large contribution to the national burden of disease, including morbidity and mortality, mental health issues have received much less attention from the public and from the press. And the fate of the most severely impacted, such as those with intellectual disability, appears to be of particularly little interest. Yet the quality of life of those who are the most vulnerable and voiceless in society often serves as the proverbial canary in the coal mine. Disregard for such individuals is a marker of deep dysfunction in health systems. This has been tragically illustrated through the recent debacle at the Gauteng Department of Health, where administrators demanded the discharge of around 2 000 patients with mental illness from the Life Esidimeni facility, leading to the death of at least 94. If we are to learn one lesson from the international experience of deinstitutionalisation over the last 50 years, it is that it should never be pursued as a cost-saving strategy. The funds should always follow the patients into the community. Well-resourced community-based mental health services can provide high-quality care for people living with mental illness, within a human rights framework. Indeed, this approach is strongly endorsed by the World Health Organization. In effect, administrative decisions which override such considerations constitute an important category of patient morbidity and even mortality. Sustainable development, so sorely needed by our country, is crucially dependent on functional health systems. In the case of HIV, death by maladministration was exemplified in the failure to roll out antiretrovirals, which severely impacted our economic growth. Analogously, deinstitutionalisation of psychiatric services without adequate community care has previously been proposed locally, but fails to provide health or save funds over the long term. Not only is there no health without mental health, but arguably there is no sustainable development without mental health; the data continuously indicate that it is less expensive for countries to treat mental illness than to ignore it. We are heartened that health professionals (including the Society of Psychiatrists of SA) and civil society (including the SA Depression and Anxiety Support Group, and the SA Federation of Mental Health) joined to vigorously oppose the Gauteng Department of Health, and by the independence demonstrated by both the courts and the Health Ombud on this matter. We call for immediate action to implement the National Mental Health Policy Framework and Strategic Plan (2013 -2020) in provinces, and for adequate community-based care for people living with mental illness.

BackgroundA high sense of subjective well‐being has been associated with more prosocial behaviours, better health, work productivity and positive relationships. The aim of this systematic review was to explore what impact self‐advocacy has on the subjective well‐being of people with intellectual disabilities.MethodThe authors reviewed articles focusing on the perspectives of adults with intellectual disabilities engaged with self‐advocacy groups. Searches were performed in PsychINFO, Web of Science, SCOPUS, MEDLINE and CIHNL databases, resulting in 16 articles meeting the inclusion criteria. A framework synthesis approach was used to extract data deductively based on the Dynamic Model of Wellbeing.ResultsWhile self‐advocacy has a positive impact on all domains of the Dynamic Model of Wellbeing, negative impacts associated with participation in a self‐advocacy group were also reported.ConclusionsThe benefits of participating in self‐advocacy groups on the well‐being of individuals wi...

Depuis quelques années, nous assistons à un florilège de dispositifs vis-à-vis de l’IA : chartes, déclarations, ensemble de principes éthiques, etc. Ces structures s’inspirent directement de philosophies morales dominantes pareillement au déontologisme, ou encore à l’éthique conséquentialiste. Ainsi, la dimension éthique de certains usages de l’IA est déterminée par
ces philosophies morales dont les prémisses et les représentations qu’ils contiennent ne sont que très rarement remises en question. Il s’agira donc dans cet article de bouleverser ce que nous appelons « la saturation éthique de l’IA » en faisant appel à une théorie réellement alternative à savoir l’éthique du
care en tant qu’elle nous invite à changer de regard et à adopter de nouvelles perspectives critiques sur l’IA. Les éthiques du care marquent une rupture
nette en posant comme critère de moralité de l’action le soin apporté à autrui,
la considération de l’interdépendance du vivant et la prise en charge de la vulnérabilité comme caractère inhérent à l’espèce humaine (Brugère, 2011).
Les éthiques du care sont jugées féministes puisqu’elles mettent au cœur
du politique et de l’action collective le care comme socle du vivant, effectué traditionnellement et majoritairement par les femmes et les personnes historiquement marginalisées dans notre société, de manière gratuite ou peu reconnue (Gilligan, 2011). Nous nous poserons les questions suivantes : comment expliquer, dès lors, que les éthiques du care constituent un véritable angle mort des réflexions en éthique de l’IA ? L’IA est-elle éthique, si nous adoptons une perspective d’éthique du care ? Cette proposition est importante, car elle
permet d’une part d’élargir nos perspectives éthiques et critiques vis-à-vis
de l’IA et d’autre part, d’améliorer les politiques publiques en la matière
afin de les rendre plus justes et plus inclusives.

The idea of a "universal moral grammar" was developed by John Rawls, Harvard biologist Marc Hauser, and is currently being developed mainly by the psychologist Joshua D. Greene and legal philosopher John Mikhail. Mikhail sees the evidence of a universal moral grammar in, for example, the worldwide and universal rejection of violent criminal activity in all human cultures. Likewise, intention, causality, or error are distinguished everywhere as decisive for the moral evaluation of human actions. However, Mikhail's conclusions are not accepted without reservations and they face harsh criticism. In the article, we analyse closer the contributions of the individual mentioned thinkers to the topic of universal moral grammar and the human ability to draw moral judgments, which probably include also judgments about what is to be considered valuable.

The combination of a feminist care ethics and pragmatism can be very effective in addressing the challenges posed by a fragmented and polarized society, not only in Slovakia but also globally. The author connects her individual experience at the level of interpersonal relations with the collective experience of fragmented and polarized Slovak society to explore the possibilities of caring for intergenerational relationships. Drawing on the concepts of care ethics-common caring practices, embodied care and caring spaces-she seeks to understand the causes and factors of paralysis in caring practices and the possibilities of overcoming it at both the micro and macro levels. The combination of philosophy and literature in teaching philosophy is presented as an alternative caring space providing cognitive, emotional and affective resources for the renewal and repair of weakened or broken caring relations.

This paper explores the possibilities for trans-species solidarity through the creation of new rituals that force humans out of their exploitative relationship with the more-than-human world and obligate them to collaborate and co-evolve more ethical models for living. Specifically, it focuses on a speculative design prototype for a wearable (and edible) landscape system, that functions as a second living skin, powered by human waste, which doubles as an expanded ecosystem attracting and integrating other forms of animal and insect life. Challenging extractivist environmental paradigms, which have led to us to the brink of planetary collapse, the featured project Posthuman Habitats shifts away from such exploitative models toward those that value natural systems as source rather than resource. This work leans on scholarship that challenges the Humanist imagination—including Posthuman Feminist Phenomenology, Material Feminism, and New Materialist Environmentalism—and integrates methods adapted from the Futures discipline, Bioart/design, and Worldbuilding. The paper presents both the details of the speculative design prototype (its specific components, how it functions/performs, how it is used, and for whose benefit it is designed) and the ways in which it forces us to shift and adapt our relationality with the multi-species world - dismantling the idea of human exceptionalism and demonstrating the complex webs of life upon which humans depend. The narrative world around which the prototype exists imagines what living more cooperatively and collaboratively with the non-human world might look like, while addressing issues of human food insecurity in a not-so-distant future where depleted soils, droughts, and floods threaten agricultural production.

This article juxtaposes different and conflicting temporalities as configured in the context of care and caring. Weaving together (1) an autobiographical narrative in which I share parts of my own breast cancer journey with (2) research with men employed as care workers in Australia, I attempt to get at how differentially experienced temporal densities, trajectories, and orientations can be found when receiving and giving care. The slow and deep time of experiencing sickness, and the protective, forgetful time induced by medical traumaboth often perceived as nonlinear time-, clash with the neoliberal, sped-up, linear temporality of the late-capitalist medical industrial complex; leaving care workers and cared-for squeezed between temporalities that can be, and are, at odds with each other. The theoretical framing holding my consideration of these different 'kinds' of time, is a composite of feminist care ethics scholarship, critical time studies and the literary work by the Aboriginal author and scholar Mykaela Saunders. Specifically, I draw on Saunders's short story 'Buried time', in which she connects with Aboriginal deep time and writes the abolition of colonial clock time into being. Taking a cue from Saunders narrative, I maintain that the temporalities of colonial/racial capitalism evince segmentation, fragmentation, and, ultimately, destruction. This is a mechanistic time not suitable for human and more-than-human life's flourishing (that includes living and dying as well as possible); as such, it is a temporality that stands against the relational paradigms of care theory.

The word dignity is used in various ways in ethical debates on end-of-life dilemmas. Both proponents and opponents of euthanasia often justify their positions by referring to the dignity of the human person. We will summarise the historical development of the use of the concept of dignity and show its relevance in contemporary debates. We believe that the diversity of usage is not a reason to abandon the notion of dignity, but rather a stimulus for terminological clarification. In the last five years, a new wave of legalisation of assisted suicide and euthanasia has swept Europe. In this article, we will first outline the developments in Austria, Germany, Italy, Spain, and Portugal, and then comment on the main elements of the Slovenian proposal for a law on assisted voluntary end-of-life, which has been tabled for parliamentary consideration. We will touch upon the relationship between the notions of dignity and autonomy of the individual. The dignity of a person is often based on the individual’s ability to make autonomous decisions about himself, forgetting the social and relational embeddedness of any autonomous decision-making. We therefore consider the notion of relational autonomy to be appropriate. We
advocate the primacy of an intrinsic notion of dignity, which is the foundation for unconditional respect for every human person. In the dying phase, a person does not lose his or her dignity, but respect for his or her dignity obliges us to respect his or her autonomy, to listen to his or her wishes regarding the forms and methods of treatment, and to provide him or her with comprehensive support and care in the last stages of life.

This research paper explores the concept of agency in Michel Faber's novel Under the Skin (2000) through a posthumanist perspective. Posthumanism challenges traditional human-centered worldviews and examines how the boundaries between human and non-human are redefined. In Under the Skin, the protagonist, Isserley, exists between human and alien identities, raising questions about agency, ethics, and subjectivity. This study analyzes how the novel critiques human exceptionalism and explores the ethical implications of non-human agency. Through textual analysis and posthumanist theories, the paper examines Isserley's experiences, her interactions with humans, and the ways in which her agency is shaped by her hybrid existence.

Feminist theories of care ethics point out that vulnerability and dependence are an inherent part of caring relationships, while also noting that these aspects and the sense of inequality that stems from them invariably enable the abuse of power. At the same time, Tronto (2013) argues that the best form of care is non-hegemonic democratic care. How can care be provided in a non-hegemonic and democratic way in situations where actors are characterized by their mutual inequality and their mutual dependence and vulnerability? The author argues that equality is not sufficient for sustainable nonhegemonic care and that inequality is not necessarily connected with the abuse of power in caring relations. The responsiveness, both at the individual and institutional levels, she considers as a necessary condition for democratic care based on inclusiveness.

Feminist skeptics have criticized both service-learning and care ethics as socially conservative. Yet feminist advocates of service-learning find overlap between the goals of Women's Studies classes and servicelearning courses, which both emphasize the relation between theory and practice. Care ethicists argue that institutionalizing an ethic of care would promote feminist aims. Our experience teaching "Feminism and Families," a course integrating service-learning and care ethics, demonstrates that neither care ethics nor service-learning are inherently socially conservative; both can be used in Women's Studies classrooms to promote such key feminist pedagogical aims as connecting theory and practice, confronting and addressing privilege, and helping students understand political change needed to create a society that genuinely cares for all its members.

Podemos entender a moral como algo datado socialmente, a historia da humanidade passa por muitas transformacoes e juntamente com ela o comportamento humano, dessa forma a moral tambem sofre mudancas e adaptacoes. Este artigo busca resgatar a historia da moral, realizando inicialmente uma leitura sobre a moral em diferentes periodos historicos atraves de um levantamento bibliografico dos trabalhos mais atuais, dentre eles artigos completos, resumos e livros, fazendo em seguida uma distincao entre os conceitos de Etica e Moral, aprofundando-se entao na perspectiva que a Psicologia da Moralidade da a esse conceito. Concluindo entao que os periodos historicos demonstram mudancas pragmaticas no modo de pensar, agir e conviver em sociedade, e dessa forma como os homens foram modificando a moral, desde o cooperativismo com os homens primitivos, e a formacao das regras em prol do grupo, passando pelas distincoes de classes do periodo greco-romano e do feudalismo, e posteriormente com o surg...

La transition écologique est un concept polysémique, objet de représentations variées et souvent contradictoires. Penser la transition écologique suppose de questionner la vision occidentale du monde. Pour construire collectivement l'après-anthropocène, Ivan Vargas Roncancio et ses collègues 2 estiment qu'il faut dépasser la période actuelle caractérisée par une ontologie de la séparation, une épistémologie de la domination positiviste des savoirs experts, et une axiologie de la croissance infinie et du développement économique extractiviste.

Přestože je celosvětová pandemie pro lidstvo bezprecedentní zkušeností, prožíváme ji podle vzorců, které popkultura vytvořila již před desetiletími. Dříve než si zvykneme na vrstvení krizových normativů, by však bylo dobré uvést do společenského prostoru i obrazy toho, jaký svět bychom po konci krize chtěli vytvořit.

Helping the elderly people living nearby is a common practice in the Russian countryside. The article presents a study of the experimental social program “Caring Neighbor”, which reforms voluntary neighbor assistance into a formalized paid social service provided under a contract. In this way, neighborhood assistance becomes part of the long-term care system. Theoretically, the article is based on the concept of the ethics of care proposed by Carol Gilligan. Whether the new social program introduces features of managerial ethics into the relationship of neighborly care for the elderly in the rural community is the main question of the article. The study, implemented in rural settlements of the Republic of Karelia and the Leningrad Region in 2020-2021, includes a series of case studies of neighborly care, carried out informally and as part of the “Caring Neighbor” program (number of cases = 16), alongside 20 expert interviews. The article concludes that the ethics of caring for the elderly which is being formed now in the Russian village can be defined as community managerialism. Community norms still dominate, but caring about the elderly people is beginning to be understood as a managed, non-gratuitous activity that needs to be coordinated.

Broome, J. (2024). Natural disasters in art. SchoolArts, 124(3), 22-24.

This article details reflections on an updated version of an  interdisciplinary thematic art unit on the impact of natural disasters on our lives. The unit was revised in response to recent hurricane seasons and other natural disasters in Turkey, Morocco, Hawaii, Libya, and more. The unit  involved the creation of mixed-media responses to environmental catastrophes with an emphasis on fostering empathy in students to care for others experiencing the devastation caused by natural disasters. Concluding discussions addressed adaptations for various age levels and use of the unit as a catalyst for participation in service-learning projects that provide relief for communities impacted by environmental calamities.

Este artículo explora la filosofía natural de Margaret Cavendish a la luz de dos nociones centrales de la ética del cuidado —la interdependencia y la empatía—, argumentando que puede considerarse a Cavendish como una proto-teórica del cuidado ecológico. Su visión materialista y vitalista de la Naturaleza desafía paradigmas mecanicistas y dualistas de su época, permitiendo postular que todos los seres, sean animales, vegetales o minerales, poseen la capacidad de conocer y forman parte de una gran red de dependencia que rechaza las jerarquías ontológicas entre especies. La filosofía cavendisheana abre paso a una denuncia al trato violento contra la naturaleza, visible en su crítica a la explotación animal y en la defensa de formar relaciones armónicas entre el humano y la naturaleza. Reconocer a Cavendish como una proto-teórica del cuidado ecológico amplía el canon filosófico y proporciona un marco conceptual valioso para abordar debates actuales sobre el cuidado y la ecología.