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"Purity (Ethics)"
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Purity and Danger
Is cleanliness next to godliness? What does such a concept really mean? Why does it recur as a universal theme across all societies? And what are the implications for the unclean?
In Purity and Danger Mary Douglas identifies the concern for purity as a key theme at the heart of every society. In lively and lucid prose she explains its relevance for every reader by revealing its wide-ranging impact on our attitudes to society, values, cosmology and knowledge. This book has been hugely influential in many areas of debate - from religion to social theory. With a specially commissioned preface by the author which assesses the continuing significance of the work, this Routledge Classics edition will ensure that Purity and Danger continues to challenge, question and inspire for many years to come.
eBook
Discourses of Purity in Transcultural Perspective (300-1600)
This volume comprises fifteen articles on the differing functions that purity, impurity, pollution and related categories could fulfil in Asian and European religions and societies of the 3rd to 17th century c.E. They focus processes of religious demarcation and transfer.; Readership: All interested in processes of interaction between societies and inidividuals of different creeds and cultures: historians, anthropologists, theologians.
eBook
The Ethics of Entrepreneurial Philanthropy
A salient if under researched feature of the new age of global inequalities is the rise to prominence of entrepreneurial philanthropy, the pursuit of transformational social goals through philanthropic investment in projects animated by entrepreneurial principles. Super-wealthy entrepreneurs in this way extend their suzerainty from the domain of the economic to the domains of the social and political. We explore the ethics and ethical implications of entrepreneurial philanthropy through systematic comparison with what we call customary philanthropy, which preferences support for established institutions and social practices. We analyse the ethical statements made at interview by 24 elite UK philanthropists, 12 customary and 12 entrepreneurial, to reveal the co-existence of two ethically charged narratives of elite philanthropic motivations, each instrumental in maintaining the established socio-economic order. We conclude that entrepreneurial philanthropy, as an ostensibly efficacious instrument of social justice, is ethically flawed by its unremitting impulse toward ideological purity.
Journal Article
A world without innocence
What exactly is innocence—why are we morally compelled by it? Classic figures of innocence—the child, the refugee, the trafficked victim, and the animal—have come to occupy our political imagination, often aided by the important role of humanitarianism in political life. My goal is to see how innocence, a key ethico-moral concept, has come to structure what we think of as politics in the contemporary Euro-American context—how it maps political possibilities as well as impossibilities. The centrality of innocence to the political imagination is shaped by a search for a space of purity, one that constantly displaces politics to the limit of innocence and thereby renders invisible the structural and historical causes of inequality. We need, then, to open up political, moral, and affective grammars beyond innocence.
Journal Article
The Contaminating Effects of Building Instrumental Ties: How Networking Can Make Us Feel Dirty
In this paper, we examine the consequences of social networking for an individual's morality, arguing that the content and approach of networking have different implications for how a person feels during the development and maintenance of social ties. We focus in particular on professional-instrumental networking: the purposeful creation of social ties in support of task and professional goals. Unlike personal networking in pursuit of emotional support or friendship, and unlike social ties that emerge spontaneously, instrumental networking in pursuit of professional goals can impinge on an individual's moral purity—a psychological state that results from viewing the self as clean from a moral standpoint—and thus make an individual feel dirty. We theorize that such feelings of dirtiness decrease the frequency of instrumental networking and, as a result, work performance. We conducted four studies using both field and laboratory data from different populations to investigate the psychological consequences of networking behaviors. Two experiments provide support for a causal relationship between instrumental networking for professional goals, feeling dirty, and need for cleansing. A survey study of lawyers in a large North American business law firm offers correlational evidence that professionals who experience feelings of dirtiness from instrumental networking, relative to those who do not, tend to engage in it less frequently and have lower job performance. With regard to sources of variability in dirtiness from instrumental networking for professional goals, we document that when those who engage in such networking have high versus low power, they experience fewer feelings of dirtiness. An additional experimental study constructively replicates this finding.
Journal Article
Moral Support: How Moral Values Shape Foreign Policy Attitudes
Although classical international relations theorists largely agreed that public opinion about foreign policy is shaped by moral sentiments, public opinion scholars have yet to explore the content of these moral values, and American IR theorists have tended to exclusively associate morality with liberal idealism. Integrating the study of American foreign policy attitudes with Moral Foundations Theory from social psychology, we present original survey data showing that the five established moral values in psychology—harm/care, fairness/reciprocity, authority/respect, ingroup/loyalty, and purity/sanctity—are strongly and systematically associated with foreign policy attitudes. The “individualizing” foundations of harm/care and fairness/reciprocity are particularly important drivers of cooperative internationalism and the “binding” foundations of authority/respect, ingroup/loyalty, and purity/sanctity of militant internationalism. Hawks and hardliners have morals too, just a different set of moral values than the Enlightenment ones emphasized by liberal idealists.
Journal Article
Freedom, Autonomy, and Harm in Global Supply Chains
Responding to criticism by Gordon Sollars and Frank Englander, this paper highlights a significant tension in recent debates over the ethics of global supply chains. This tension concerns the appropriate focus and normative frame(s) for these debates. My first goal is to make sense of what at first reading seems to be a very odd set of claims: that valuing free, autonomous, and respectful markets entails a \"fetish for philosophical purity\" that is inconsistent with a moral theory that finds no wrong in harming workers, including the least advantaged among them. Sollars and Englander reach these conclusions, I believe, because their criticism assumes and relies upon the presumption of a global prioritarian frame, one which focuses individual welfare, and which they then apply at the level of individual political and economic actors. Much of Benjamin Powell and Matt Zwolinski's work, I continue, including their criticism of political and economic activism and Powell's indictment of organized labor, relies on a similar frame—while expanding the harms to include the freedom and autonomy of would-be sweatshop workers. This prioritarian frame, I argue, is particularly poorly suited to discussion of the ethical responsibilities of individual economic and political actors. We ought to reject it. To make progress on debates over global sweatshops, and the ethics of global supply chains in general, we need a better frame, and better standards of freedom and autonomy, than those invoked by many prominent defenders of sweatshops.
Journal Article
The Brethren of Purity on Justice for Animals and the Moral Demands of Rational Hierarchy
This paper intervenes in a contemporary debate on the animal ethics of the Brethren of Purity's (Iḫwān al-Ṣafāʾ) epistle on animals. I argue that they present a case for justice for animals by rejecting the fallacious link between ontological superiority and moral superiority. Since human beings are vice-regents of God and since the rational soul is the vice-regent, the Brethren's account of human beings as superior in virtue of their rationality establishes a moral obligation toward animals. The Brethren develop this account partially under the influence of the Muʿtazilī theological tradition, and as a result, their position falls in line with other positions on justice for animals found during their time. Even on the issue of animal use, the Brethren maintain that the human need for animal labor emphasizes the obligation to treat animals justly. In the end, the greater rational capacity of human beings entails greater moral responsibility toward animals, not moral impunity.
Journal Article