Getting straight on ethics in qualitative research is not an internal matter only Putting ethics and politics together is the right move intellectually, but it engages a major agenda beyond adjustments in qualitative theory and methods The overall issue is the Enlightenment mind and its progeny Only when the Enlightenment’s epistemology is contradicted will there be conceptual space for a moral-political order in distinctively qualitative terms The Enlightenment’s dichotomy between freedom and morality fostered a tradition of value-free social science and, out of this tradition, a means-ends utilitarianism Qualitative research insists on starting over philosophically, without the Enlightenment dualism as its foundation The result is an ethical-political framework that is multicultural, gender inclusive, pluralistic, and international in scope

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Ethics and politics in qualitative research

How much of philosophical, scientific, and political thought is caught up with the idea of continuity? What if it were otherwise? This paper experiments with the disruption of continuity. The reader is invited to participate in a performance of spacetime (re)configurings that are more akin to how electrons experience the world than any journey narrated though rhetorical forms that presume actors move along trajectories across a stage of spacetime (often called history). The electron is here invoked as our host, an interesting body to inhabit (not in order to inspire contemplation of flat-footed analogies between ‘macro’ and ‘micro’ worlds, concepts that already presume a given spatial scale), but a way of thinking with and through dis/continuity – a dis/orienting experience of the dis/jointedness of time and space, entanglements of here and there, now and then, that is, a ghostly sense of dis/continuity, a quantum dis/continuity. There is no overarching sense of temporality, of continuity, in place. Each ...

http://livingbooksaboutlife.org/pdfs/barad.pdf

Quantum Entanglements and Hauntological Relations of Inheritance: Dis/continuities, SpaceTime Enfoldings, and Justice-to-Come

Expanding global markets have resulted in renewed concern with accountability by transnational corporations and other economic agents. Reflections on economic accountability, however, often inadequately theorize necessary ethical presuppositions regarding the moral status of economic collectivities, including the scope of the moral community and the good that this community seeks. This essay addresses these ethical considerations. Taking as my starting point Schweiker's [Schweiker, W. (1993). Accounting for ourselves: accounting practice and the disclosure of ethics. Accounting Organizations and Society, 18(2/3), 231–252] claim that economic entities are properly accountable to a wider scope of good than their own by virtue of the accounts that accountants render of such entities, I argue that the discourse in terms of which the accounts are rendered serves to negate the very relation of obligation from which this accountability derives. Specifically, I argue that the discourse of neoclassical economics that informs accounting practice constructs the identity of the accountable entity such that it is obligated to pursue only its own good. Consequently, extant accounting practices are inadequate to meet the demands for accountability that are legitimately entailed by the act of rendering an account. I explore the implications of this conclusion for understanding economic accountability and related social accounting practices, and I propose the ethics of Emmanuel Levinas to establish a broader accountability on the part of economic entities.

Ethics and accountability: from the for-itself to the for-the-other

Social Constructionism: Sources and Stirrings in Theory and Practice offers an introduction to the different theorists and schools of thought that have contributed to the development of contemporary social constructionist ideas, charting a course through the ideas that underpin the discipline From the New Science of Vico in the 18th century, through to Marxist writers, ethnomethodologists and Wittgenstein, ideas as to how socio-cultural processes provide the resources that make us human are traced to the present day Despite constructionists often being criticised as 'relativists', 'activists' and 'anti-establishment' and for making no concrete contributions, their ideas are now being adopted by practically-oriented disciplines such as management consultancy, advertising, therapy, education and nursing Andy Lock and Tom Strong aim to provoke a wider grasp of an alternative history and tradition that has developed alongside the one emphasised in traditional histories of the social sciences

Social Constructionism: Sources and Stirrings in Theory and Practice

In this article, the notion of intersubjectivity is re-examined by going back to its original formulation by the philosopher Edmund Husserl at the beginning of the 20th century. On the basis of a careful reading of Husserl’s books and lecture notes, four claims are put forward that help clarify in what sense intersubjectivity is a broader and more fundamental notion than currently assumed in the social sciences. In particular, it is argued that for Husserl intersubjectivity is more than shared or mutual understanding and is closer to the notion of the possibility of being in the place where the Other is. Furthermore, intersubjectivity is the source of objectivity and not always or necessarily something to be achieved or negotiated through verbal communication or other means. In fact, in its most basic sense, Husserlian intersubjectivity includes a mode of participation in the natural and material world that does not even require an immediately perceivable human presence. Following this discussion, it is s...

Husserl, intersubjectivity and anthropology

Levinas brings together the phenomenology of Husserl, the fundamental ontology of Heidegger, and the Bible. This book highlights his modesty and reserve and, above all, his rigor. It is the best introduction' to his work. Chapters Include: Bible and Philosophy; Heidegger; The 'There Is'; The Solitude of Being; Love and Filiation; Secrecy and Freedom; Responsibility for the Other; The Glory of Testimony; The Hardness of Philosophy and the Consolations of Religion.

Ethics and infinity

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Ethique et infini: dialogues avec Philippe Nemo

In this provocative work, Philippe Nemo measures the oldness of the problem of evil by a standard that exceeds the time of philosophy. He returns to the Old Testament, to the Book of Job. Why Job? In a way, just because it is not new. What Job teaches us, according to Nemo, is that evil cannot be harmonized with any sense of cosmic order, any world, any law, any Divinity, God remains unjustified, and evil unsanctified. Utterly senseless, evil exceeds the law of the world and shatters the order of things, as if this order, as if the world itself, were one big idol -- and by this cosmic iconoclasm reveals what is other than the world. And yet -- precisely by laying open the possibility of the Sacred bare and in ruins, precisely by virtue of its profanity -- evil opens up the way that is demarcated by the footsteps of the Saint.

Philippe Nemo

Papers

Ethics and infinity

Ethique et infini: dialogues avec Philippe Nemo

Job and the Excess of Evil

Histoire des idées politiques aux temps modernes et contemporains

Histoire des idées politiques dans l'antiquité et au moyen âge