Aristotle and Respect for Persons

Weber, Simon; Giorgini, Giovanni; Irrera, Elena

doi:10.1515/9783110526288-005

Cited by 3 publications

(1 citation statement)

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“…While I do not wish to tie myself to any single ethical theory here, the kind of respect that I am discussing, while often associated with Kant or Hegel, also fits with Aristotelian virtue ethics, its notable absence from Aristotle's own philosophy notwithstanding (Weber 2018). One advantage of a virtue-based over a consequentialist approach is that, like deontology, it can make sense of our intuition that disrespect is wrong regardless of its consequences.…”

Section: The Importance Of This Form Of Respectmentioning

confidence: 97%

Respect for Subjects in the Ethics of Causal and Interpretive Social Explanation

Frazer

2020

Am Polit Sci Rev

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Rival causal and interpretive approaches to explaining social phenomena have important ethical differences. While human actions can be explained as a result of causal mechanisms, as a meaningful choice based on reasons, or as some combination of the two, it is morally important that social scientists respect others by recognizing them as persons. Interpretive explanations directly respect their subjects in this way, while purely causal explanations do not. Yet although causal explanations are not themselves expressions of respect, they can be used in respectful ways if they are incorporated into subjects’ self-directed projects. This can occur when subjects correctly understand and freely adopt researchers’ goals through a process of informed consent. It can also occur when researchers correctly understand and adopt their subject’s goals, using their research to empower those they study.

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Section: The Importance Of This Form Of Respectmentioning

confidence: 97%

Respect for Subjects in the Ethics of Causal and Interpretive Social Explanation

Frazer

2020

Am Polit Sci Rev

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Aristotle and the Scope of Justice

Riesbeck

2016

J. anc. philos. (Engl. ed.)

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It is often thought that Aristotle restricts the scope of justice to existing communities. Against prominent treatments of this problem, this paper argues that while Aristotle does indeed restrict the scope of justice, he recognizes eudaimonic reasons to cultivate co-operative and benevolent relations and to eschew manipulative and exploitative ones. His limitation of justice to existing communities thereby avoids the unsavory implications often attributed to it.

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