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id="toc-Habermas_and_Apel-sublist" class="vector-toc-list"> <li id="toc-Public_discourse_ethics" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Public_discourse_ethics"> <div class="vector-toc-text"> <span class="vector-toc-numb">1.1</span> <span>Public discourse ethics</span> </div> </a> <ul id="toc-Public_discourse_ethics-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Presupposition" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Presupposition"> <div class="vector-toc-text"> <span class="vector-toc-numb">1.2</span> <span>Presupposition</span> </div> </a> <ul id="toc-Presupposition-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Universalization" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Universalization"> <div class="vector-toc-text"> <span class="vector-toc-numb">1.3</span> <span>Universalization</span> </div> </a> <ul id="toc-Universalization-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Practical_applications" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Practical_applications"> <div class="vector-toc-text"> <span class="vector-toc-numb">1.4</span> <span>Practical applications</span> </div> </a> <ul id="toc-Practical_applications-sublist" class="vector-toc-list"> </ul> </li> </ul> </li> <li id="toc-See_also" class="vector-toc-list-item vector-toc-level-1 vector-toc-list-item-expanded"> <a class="vector-toc-link" href="#See_also"> <div class="vector-toc-text"> <span class="vector-toc-numb">2</span> <span>See also</span> </div> </a> <ul id="toc-See_also-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-References" class="vector-toc-list-item vector-toc-level-1 vector-toc-list-item-expanded"> <a class="vector-toc-link" href="#References"> <div class="vector-toc-text"> <span class="vector-toc-numb">3</span> <span>References</span> </div> </a> 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href="https://cs.wikipedia.org/wiki/Diskurzivn%C3%AD_etika" title="Diskurzivní etika – Czech" lang="cs" hreflang="cs" data-title="Diskurzivní etika" data-language-autonym="Čeština" data-language-local-name="Czech" class="interlanguage-link-target"><span>Čeština</span></a></li><li class="interlanguage-link interwiki-da mw-list-item"><a href="https://da.wikipedia.org/wiki/Diskursetik" title="Diskursetik – Danish" lang="da" hreflang="da" data-title="Diskursetik" data-language-autonym="Dansk" data-language-local-name="Danish" class="interlanguage-link-target"><span>Dansk</span></a></li><li class="interlanguage-link interwiki-de mw-list-item"><a href="https://de.wikipedia.org/wiki/Diskursethik" title="Diskursethik – German" lang="de" hreflang="de" data-title="Diskursethik" data-language-autonym="Deutsch" data-language-local-name="German" class="interlanguage-link-target"><span>Deutsch</span></a></li><li class="interlanguage-link interwiki-es mw-list-item"><a href="https://es.wikipedia.org/wiki/%C3%89tica_del_discurso" title="Ética del discurso – Spanish" lang="es" hreflang="es" data-title="Ética del discurso" data-language-autonym="Español" data-language-local-name="Spanish" class="interlanguage-link-target"><span>Español</span></a></li><li class="interlanguage-link interwiki-eu mw-list-item"><a href="https://eu.wikipedia.org/wiki/Etika_dialogiko" title="Etika dialogiko – Basque" lang="eu" hreflang="eu" data-title="Etika dialogiko" data-language-autonym="Euskara" data-language-local-name="Basque" class="interlanguage-link-target"><span>Euskara</span></a></li><li class="interlanguage-link interwiki-fa mw-list-item"><a href="https://fa.wikipedia.org/wiki/%D8%A7%D8%AE%D9%84%D8%A7%D9%82_%DA%AF%D9%81%D8%AA%D9%85%D8%A7%D9%86" title="اخلاق گفتمان – Persian" lang="fa" hreflang="fa" data-title="اخلاق گفتمان" data-language-autonym="فارسی" data-language-local-name="Persian" class="interlanguage-link-target"><span>فارسی</span></a></li><li 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Click to jump to new location." href="#movedpara_4_0_rhs">⚫</a></td> <td class="diff-deletedline diff-side-deleted"><div><a name="movedpara_1_0_lhs"></a>'''Discourse ethics''' refers to a type of [[argument]] that attempts to establish normative or ethical truths by examining the presuppositions of discourse.<ref>{{cite web |title=Discourse Ethics |url=https://www.encyclopedia.com/science/encyclopedias-almanacs-transcripts-and-maps/discourse-ethics |website=Encyclopedia.com}}</ref></div></td> <td colspan="2" class="diff-empty diff-side-added"></td> </tr> <tr> <td colspan="2" class="diff-empty diff-side-deleted"></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div>{{technical|date=April 2022}}</div></td> </tr> <tr> <td class="diff-marker" data-marker="−"></td> <td class="diff-deletedline diff-side-deleted"><div>Variations of this argument have been used in the establishment of [[egalitarian]] ethics, as well as [[Libertarianism|libertarian]] ethics.</div></td> <td colspan="2" class="diff-empty diff-side-added"></td> </tr> <tr> <td colspan="2" class="diff-empty diff-side-deleted"></td> <td class="diff-marker"><a class="mw-diff-movedpara-right" title="Paragraph was moved. Click to jump to old location." href="#movedpara_1_0_lhs">⚫</a></td> <td class="diff-addedline diff-side-added"><div><a name="movedpara_4_0_rhs"></a>'''Discourse ethics''' refers to a type of [[argument]] that attempts to establish normative or ethical truths by examining the presuppositions of discourse.<ref>{{cite web |title=Discourse Ethics |url=https://www.encyclopedia.com/science/encyclopedias-almanacs-transcripts-and-maps/discourse-ethics |website=Encyclopedia.com<ins class="diffchange diffchange-inline">}}</ref> The ethical theory originated with German philosophers [[Jürgen Habermas]] and [[Karl-Otto Apel]], and variations have been used by [[Frank Van Dun]] and Habermas' student [[Hans-Hermann Hoppe]].<ref name="Àbba">{{cite book|last=Àbba|first=Giuseppe|title=Quale Impostazione per la filosofia morale?|publisher=LAS|location=Roma|year=1996|isbn=978-88-213-0314-2|pages=126–128</ins>}}</ref></div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><br /></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><br /></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>==Habermas and Apel==</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>==Habermas and Apel==</div></td> </tr> <tr> <td colspan="2" class="diff-empty diff-side-deleted"></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div>{{unreferenced section|date=May 2024}}</div></td> </tr> <tr> <td class="diff-marker" data-marker="−"></td> <td class="diff-deletedline diff-side-deleted"><div><del class="diffchange diffchange-inline">German philosophers [[Jürgen Habermas]] and [[Karl-Otto Apel]] are considered the originators of modern discourse ethics.<ref name="Àbba">{{cite book|last=Àbba|first=Giuseppe|title=Quale Impostazione per la filosofia morale?|publisher=LAS|location=Roma|year=1996|isbn=978-88-213-0314-2|pages=126–128}}</ref> </del>Habermas's discourse ethics is his attempt to explain the implications of [[communicative rationality]] in the sphere of moral insight and normative validity. It is a complex theoretical effort to reformulate the fundamental insights of Kantian [[deontological ethics]] in terms of the analysis of communicative structures.<del class="diffchange diffchange-inline"> </del> This means that it is an attempt to explain the universal and obligatory nature of morality by evoking the universal obligations of communicative rationality. It is also a [[Cognitivism (ethics)|cognitivist]] moral theory, which means it holds that justifying the validity of moral norms can be done in a manner analogous to the justification of facts.<del class="diffchange diffchange-inline"> </del> However, the entire project is undertaken as a [[rational reconstruction]] of moral insight.<del class="diffchange diffchange-inline"> </del> It claims only to reconstruct the implicit normative orientations that guide individuals and it claims to access these through an analysis of communication.</div></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div>Habermas's discourse ethics is his attempt to explain the implications of [[communicative rationality]] in the sphere of moral insight and normative validity. It is a complex theoretical effort to reformulate the fundamental insights of Kantian [[deontological ethics]] in terms of the analysis of communicative structures. This means that it is an attempt to explain the universal and obligatory nature of morality by evoking the universal obligations of communicative rationality. It is also a [[Cognitivism (ethics)|cognitivist]] moral theory, which means it holds that justifying the validity of moral norms can be done in a manner analogous to the justification of facts. However, the entire project is undertaken as a [[rational reconstruction]] of moral insight. It claims only to reconstruct the implicit normative orientations that guide individuals and it claims to access these through an analysis of communication.</div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><br /></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><br /></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>===Public discourse ethics===</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>===Public discourse ethics===</div></td> </tr> <tr> <td class="diff-marker" data-marker="−"></td> <td class="diff-deletedline diff-side-deleted"><div>This type of ethics consists of conversations about ideas in civic or community contexts marked by diversity of perspectives requiring thoughtful public engagement. This discourse is made up of differing insights that helps to shape the public's engagement with one another.<ref name= "Arnett, Fritz, & Bell">{{cite book|<del class="diffchange diffchange-inline">last</del>=Arnett<del class="diffchange diffchange-inline">,</del> Fritz<del class="diffchange diffchange-inline">,</del> <del class="diffchange diffchange-inline">&</del> Bell|title=Communication ethics Literacy|publisher=<del class="diffchange diffchange-inline"> </del>SAGE Publications Inc.|location=California|year=2009|isbn=978-1-4129-4214-0|pages=99–115}}</ref> This type of discourse is meant to protect and to promote the public good. For public discourse ethics to be successful there must be an effective level of civility between people or persons involved. It was Sigmund Freud who once said, "civilization began the first time an angry person cast a word instead of a rock" and that statement is something that continues to be seen in society today.<ref name= "Waisanen">{{cite news|last=Waisanen|first=D|title=TOWARD ROBUST PUBLIC ENGAGEMENT:THE VALUE OF DELIBERATIVE DISCOURSE FOR CIVIL COMMUNICATION|pages=287–288}}</ref> The Harvard Law Review accurately examines public discourse and explains it in a manner that is appropriate and conceptually accurate. "Every man who publishes a book commits himself to the judgement of the public, and anyone may comment upon his performance.... [W]hatever their merits, others have a right to pass their judgement upon them-to censure them if they be censurable, and to turn them into ridicule if they be ridiculous".<ref name= "Post">{{cite news|last=Post|first=Robert|title=''Harvard Law Review''|year=1990|page=627}}</ref> For the public discourse ethics to be productive there must be accountability on the public stage as the Harvard Law Review calls into question. Without any act of accountability the ethicality of the discourse is no longer valid and cannot go on. Public accountability consists of three basic factors. The factors are a diversity of ideas, an engagement<del class="diffchange diffchange-inline"> </del> of public decision making, and finally an account for continuing a practice or way of doing something or a means or reason for changing the practice. Finally, public discourse ethics puts a great responsibility on the individual. They must continually be asking questions and finding answers. They will not always be right<del class="diffchange diffchange-inline">;</del> and that is okay<del class="diffchange diffchange-inline">.</del> <del class="diffchange diffchange-inline">As</del> long as they are able to make a positive decision in the end.</div></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div>This type of ethics consists of conversations about ideas in civic or community contexts marked by diversity of perspectives requiring thoughtful public engagement. This discourse is made up of differing insights that helps to shape the public's engagement with one another.<ref name= "Arnett, Fritz, & Bell">{{cite book<ins class="diffchange diffchange-inline"> </ins>|<ins class="diffchange diffchange-inline">last1</ins>=Arnett <ins class="diffchange diffchange-inline">|first1=Ronald C. |last2=</ins>Fritz <ins class="diffchange diffchange-inline">|first2=Janie</ins> <ins class="diffchange diffchange-inline">|last3=</ins>Bell<ins class="diffchange diffchange-inline"> |first3=Leeanne Marian </ins>|title=Communication ethics Literacy<ins class="diffchange diffchange-inline"> </ins>|publisher=SAGE Publications Inc.<ins class="diffchange diffchange-inline"> </ins>|location=California<ins class="diffchange diffchange-inline"> </ins>|year=2009<ins class="diffchange diffchange-inline"> </ins>|isbn=978-1-4129-4214-0<ins class="diffchange diffchange-inline"> </ins>|pages=99–115}}</ref> This type of discourse is meant to protect and to promote the public good. For public discourse ethics to be successful there must be an effective level of civility between people or persons involved. It was Sigmund Freud who once said, "civilization began the first time an angry person cast a word instead of a rock" and that statement is something that continues to be seen in society today.<ref name= "Waisanen">{{cite news|last=Waisanen|first=D|title=TOWARD ROBUST PUBLIC ENGAGEMENT:THE VALUE OF DELIBERATIVE DISCOURSE FOR CIVIL COMMUNICATION|pages=287–288}}</ref> The <ins class="diffchange diffchange-inline">[[</ins>Harvard Law Review<ins class="diffchange diffchange-inline">]]</ins> accurately examines public discourse and explains it in a manner that is appropriate and conceptually accurate. "Every man who publishes a book commits himself to the judgement of the public, and anyone may comment upon his performance.... [W]hatever their merits, others have a right to pass their judgement upon them-to censure them if they be censurable, and to turn them into ridicule if they be ridiculous".<ref name= "Post">{{cite news|last=Post|first=Robert|title=''Harvard Law Review''|year=1990|page=627}}</ref> For the public discourse ethics to be productive there must be accountability on the public stage as the Harvard Law Review calls into question. Without any act of accountability the ethicality of the discourse is no longer valid and cannot go on. Public accountability consists of three basic factors. The factors are<ins class="diffchange diffchange-inline">:</ins></div></td> </tr> <tr> <td colspan="2" class="diff-empty diff-side-deleted"></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div><ins class="diffchange diffchange-inline">*</ins> a diversity of ideas,<ins class="diffchange diffchange-inline"> </ins></div></td> </tr> <tr> <td colspan="2" class="diff-empty diff-side-deleted"></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div><ins class="diffchange diffchange-inline">*</ins> an engagement of public decision making, and finally<ins class="diffchange diffchange-inline"> </ins></div></td> </tr> <tr> <td colspan="2" class="diff-empty diff-side-deleted"></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div><ins class="diffchange diffchange-inline">*</ins> an account for continuing a practice or way of doing something or a means or reason for changing the practice. </div></td> </tr> <tr> <td colspan="2" class="diff-empty diff-side-deleted"></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div>Finally, public discourse ethics puts a great responsibility on the individual. They must continually be asking questions and finding answers. They will not always be right<ins class="diffchange diffchange-inline">,</ins> and that is okay<ins class="diffchange diffchange-inline">,</ins> <ins class="diffchange diffchange-inline">as</ins> long as they are able to make a positive decision in the end.</div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><br /></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><br /></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>===Presupposition===</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>===Presupposition===</div></td> </tr> <tr> <td colspan="2" class="diff-empty diff-side-deleted"></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div>{{unreferenced section|date=May 2024}}</div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>Habermas maintains that normative validity cannot be understood as separate from the argumentative procedures used in everyday practice, such as those used to resolve issues concerning the legitimacy of actions and the validity of the norms governing interactions. He makes this claim by making reference to the validity dimensions attached to speech acts in communication and the implicit forms of argumentation they imply (see [[Universal pragmatics]]). The basic idea is that the validity of a moral norm cannot be justified in the mind of an isolated individual reflecting on the world. The validity of a norm is justified only intersubjectively in processes of argumentation between individuals; in a [[dialectic]]. The validity of a claim to normative rightness depends upon the mutual understanding achieved by individuals in argument.</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>Habermas maintains that normative validity cannot be understood as separate from the argumentative procedures used in everyday practice, such as those used to resolve issues concerning the legitimacy of actions and the validity of the norms governing interactions. He makes this claim by making reference to the validity dimensions attached to speech acts in communication and the implicit forms of argumentation they imply (see [[Universal pragmatics]]). The basic idea is that the validity of a moral norm cannot be justified in the mind of an isolated individual reflecting on the world. The validity of a norm is justified only intersubjectively in processes of argumentation between individuals; in a [[dialectic]]. The validity of a claim to normative rightness depends upon the mutual understanding achieved by individuals in argument.</div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><br /></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><br /></td> </tr> <tr> <td class="diff-marker" data-marker="−"></td> <td class="diff-deletedline diff-side-deleted"><div>From this it follows that the [[<del class="diffchange diffchange-inline">Presuppositional</del> <del class="diffchange diffchange-inline">apologetics</del>|presuppositions]] of argumentation would become important. [[Immanuel Kant|Kant]] extracted moral principles from the necessities forced upon a rational subject reflecting on the world. Habermas extracts moral principles from the necessities forced upon individuals engaged in the discursive justification of validity claims, from the inescapable presuppositions of communication and argumentation. These presuppositions were the kinds of idealization that individuals had to make in order for communication and argumentation to even begin. For example:</div></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div>From this it follows that the [[<ins class="diffchange diffchange-inline">Presupposition</ins> <ins class="diffchange diffchange-inline">(philosophy)</ins>|presuppositions]] of argumentation would become important. [[Immanuel Kant|Kant]] extracted moral principles from the necessities forced upon a rational subject reflecting on the world. Habermas extracts moral principles from the necessities forced upon individuals engaged in the discursive justification of validity claims, from the inescapable presuppositions of communication and argumentation. These presuppositions were the kinds of idealization that individuals had to make in order for communication and argumentation to even begin. For example:</div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>* The presupposition that participants in communicative exchange are using the same linguistic expressions in the same way</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>* The presupposition that participants in communicative exchange are using the same linguistic expressions in the same way</div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>* The presupposition that no relevant argument is suppressed or excluded by the participants</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>* The presupposition that no relevant argument is suppressed or excluded by the participants</div></td> </tr> <tr> <td colspan="2" class="diff-lineno">Line 22:</td> <td colspan="2" class="diff-lineno">Line 29:</td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>* The presupposition that no validity claim is exempt in principle from critical evaluation in argumentation</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>* The presupposition that no validity claim is exempt in principle from critical evaluation in argumentation</div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><br /></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><br /></td> </tr> <tr> <td class="diff-marker" data-marker="−"></td> <td class="diff-deletedline diff-side-deleted"><div>These are all at the center of Habermas's moral theory. Habermas's discourse ethics attempts to distill the idealized moral point of view that accompanies a perfectly rational process of argumentation (also idealized), which would be the moral principle implied by the presuppositions listed above.<del class="diffchange diffchange-inline"> </del> The key point is that the presuppositions of argumentation and communication that have been rationally reconstructed by Habermas are both factual and normative.<del class="diffchange diffchange-inline"> </del> This can be said about his entire project because it is explicitly attempting to bridge the gap between the "is" and the "ought."<del class="diffchange diffchange-inline"> </del> Habermas speaks of the mutual recognition and exchanging of roles and perspectives that are demanded by the very structural condition of rational argumentation. He maintains that what is implied in these factual presuppositions of communication is the deep structure of moral norms, the conditions that every valid norm must fulfill.</div></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div>These are all at the center of Habermas's moral theory. Habermas's discourse ethics attempts to distill the idealized moral point of view that accompanies a perfectly rational process of argumentation (also idealized), which would be the moral principle implied by the presuppositions listed above. The key point is that the presuppositions of argumentation and communication that have been rationally reconstructed by Habermas are both factual and normative. This can be said about his entire project because it is explicitly attempting to bridge the gap between the "is" and the "ought." Habermas speaks of the mutual recognition and exchanging of roles and perspectives that are demanded by the very structural condition of rational argumentation. He maintains that what is implied in these factual presuppositions of communication is the deep structure of moral norms, the conditions that every valid norm must fulfill.</div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><br /></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><br /></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>===Universalization===</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>===Universalization===</div></td> </tr> <tr> <td colspan="2" class="diff-empty diff-side-deleted"></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div>{{unreferenced section|date=May 2024}}</div></td> </tr> <tr> <td class="diff-marker" data-marker="−"></td> <td class="diff-deletedline diff-side-deleted"><div>The presuppositions of communication express a universal obligation to maintain impartial judgment in discourse, which constrains all affected to adopt the perspectives of all others in the exchange of reasons.<del class="diffchange diffchange-inline"> </del> From this Habermas extracts the following principle of universalization (U), which is the condition every valid norm has to fulfill:</div></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div>The presuppositions of communication express a universal obligation to maintain impartial judgment in discourse, which constrains all affected to adopt the perspectives of all others in the exchange of reasons. From this Habermas extracts the following principle of universalization (U), which is the condition every valid norm has to fulfill:</div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><br /></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><br /></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div><blockquote>(U) All affected can accept the consequences and the side effects that [the norm's] general observance can be anticipated to have for the satisfaction of everyone's interests, and the consequences are preferred to those of known alternative possibilities for regulation. (Habermas, 1991:65)</blockquote></div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div><blockquote>(U) All affected can accept the consequences and the side effects that [the norm's] general observance can be anticipated to have for the satisfaction of everyone's interests, and the consequences are preferred to those of known alternative possibilities for regulation. (Habermas, 1991:65)</blockquote></div></td> </tr> <tr> <td colspan="2" class="diff-lineno">Line 33:</td> <td colspan="2" class="diff-lineno">Line 41:</td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div><blockquote>(D) Only those norms can claim to be valid that meet (or could meet) with the approval of all affected in their capacity as participants in a practical discourse.</blockquote></div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div><blockquote>(D) Only those norms can claim to be valid that meet (or could meet) with the approval of all affected in their capacity as participants in a practical discourse.</blockquote></div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><br /></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><br /></td> </tr> <tr> <td class="diff-marker" data-marker="−"></td> <td class="diff-deletedline diff-side-deleted"><div>The implications of (U) and (D) are quite profound. (U) claims to be a rational reconstruction of the impartial moral point of view at the heart of all cognitivist moral theories. According to moral cognitivists (e.g. Kant, Rawls etc.), it is only from such a moral point of view that insight into the actual (quasi-factual) impersonal obligations of a [[general will]] can be gained, because this perspective relieves decisions from the inaccuracies of personal interests.<del class="diffchange diffchange-inline"> </del> Of course, Habermas's reconstruction is different because it is intersubjective.<del class="diffchange diffchange-inline"> </del> That is, Habermas (unlike [[Immanuel Kant|Kant]] or [[John Rawls|Rawls]]) formulates the moral point of view as it arises out of the multiple perspectives of those affected by a norm under consideration.<del class="diffchange diffchange-inline"> </del> The moral point of view explicated in (U) is not the property of an individual subject but the property of a community of interlocutors, the results of a complex dialogical process of role taking and perspective exchanging.<del class="diffchange diffchange-inline"> </del> Furthermore, (U) is deduced from a rational reconstruction of the presupposition of communication, which downgrades the strong transcendentalism of Kantian ethics by establishing a foundation in inner-worldly processes of communication.</div></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div>The implications of (U) and (D) are quite profound. (U) claims to be a rational reconstruction of the impartial moral point of view at the heart of all cognitivist moral theories. According to moral cognitivists (e.g. Kant, Rawls etc.), it is only from such a moral point of view that insight into the actual (quasi-factual) impersonal obligations of a [[general will]] can be gained, because this perspective relieves decisions from the inaccuracies of personal interests. Of course, Habermas's reconstruction is different because it is intersubjective. That is, Habermas (unlike [[Immanuel Kant|Kant]] or [[John Rawls|Rawls]]) formulates the moral point of view as it arises out of the multiple perspectives of those affected by a norm under consideration. The moral point of view explicated in (U) is not the property of an individual subject but the property of a community of interlocutors, the results of a complex dialogical process of role taking and perspective exchanging. Furthermore, (U) is deduced from a rational reconstruction of the presupposition of communication, which downgrades the strong transcendentalism of Kantian ethics by establishing a foundation in inner-worldly processes of communication.</div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><br /></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><br /></td> </tr> <tr> <td class="diff-marker" data-marker="−"></td> <td class="diff-deletedline diff-side-deleted"><div>(D) on the other hand is a principle concerning the manner in which norms conforming to (U) must be justified through discourse.<del class="diffchange diffchange-inline"> </del> Again, Habermas takes the task of moral reflection out of the isolated individual's head and gives it to intersubjective processes of communication.<del class="diffchange diffchange-inline"> </del> What (D) proposes is that moral principles must be validated in actual discourse and that those to be affected by a norm must be able to participate in argumentation concerning its validity.<del class="diffchange diffchange-inline"> </del> No number of thought experiments can replace a communicative exchange with others regarding moral norms that will affect them.<del class="diffchange diffchange-inline"> </del> Moreover, this general prescription concerning the type of discourse necessary for the justification of moral norms opens the process of moral deliberation to the kind of learning that accompanies a fallibilistic orientation.<del class="diffchange diffchange-inline"> </del> (U) and (D) are catalysts for a moral learning process, which although fallible is not relative.<del class="diffchange diffchange-inline"> </del> The flesh and blood insights of participants in communicative exchange are refracted through the universal guidelines explicated from the deep structures of communication and argumentation.<del class="diffchange diffchange-inline"> </del> This spawns discourses with a rational trajectory, which are grounded in the particular circumstances of those involved but aimed at a universal moral validity.</div></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div>(D) on the other hand is a principle concerning the manner in which norms conforming to (U) must be justified through discourse. Again, Habermas takes the task of moral reflection out of the isolated individual's head and gives it to intersubjective processes of communication. What (D) proposes is that moral principles must be validated in actual discourse and that those to be affected by a norm must be able to participate in argumentation concerning its validity. No number of thought experiments can replace a communicative exchange with others regarding moral norms that will affect them. Moreover, this general prescription concerning the type of discourse necessary for the justification of moral norms opens the process of moral deliberation to the kind of learning that accompanies a fallibilistic orientation. (U) and (D) are catalysts for a moral learning process, which although fallible is not relative. The flesh and blood insights of participants in communicative exchange are refracted through the universal guidelines explicated from the deep structures of communication and argumentation. This spawns discourses with a rational trajectory, which are grounded in the particular circumstances of those involved but aimed at a universal moral validity.</div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><br /></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><br /></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>===Practical applications===</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>===Practical applications===</div></td> </tr> <tr> <td colspan="2" class="diff-lineno">Line 42:</td> <td colspan="2" class="diff-lineno">Line 50:</td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><br /></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><br /></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>==See also==</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>==See also==</div></td> </tr> <tr> <td class="diff-marker"><a class="mw-diff-movedpara-left" title="Paragraph was moved. Click to jump to new location." href="#movedpara_29_0_rhs">⚫</a></td> <td class="diff-deletedline diff-side-deleted"><div><a name="movedpara_26_0_lhs"></a>* <del class="diffchange diffchange-inline">[[</del>Argumentation ethics<del class="diffchange diffchange-inline">]]</del></div></td> <td colspan="2" class="diff-empty diff-side-added"></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>* [[Argumentation theory]]</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>* [[Argumentation theory]]</div></td> </tr> <tr> <td class="diff-marker" data-marker="−"></td> <td class="diff-deletedline diff-side-deleted"><div>* [[<del class="diffchange diffchange-inline">The Foucault/Habermas</del> debate]]</div></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div>* [[<ins class="diffchange diffchange-inline">Foucault–Habermas</ins> debate]]</div></td> </tr> <tr> <td colspan="2" class="diff-empty diff-side-deleted"></td> <td class="diff-marker"><a class="mw-diff-movedpara-right" title="Paragraph was moved. Click to jump to old location." href="#movedpara_26_0_lhs">⚫</a></td> <td class="diff-addedline diff-side-added"><div><a name="movedpara_29_0_rhs"></a>* <ins class="diffchange diffchange-inline">{{slink|Hans-Hermann Hoppe#</ins>Argumentation ethics<ins class="diffchange diffchange-inline">}}</ins></div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><br /></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><br /></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>==References==</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>==References==</div></td> </tr> <tr> <td colspan="2" class="diff-lineno">Line 54:</td> <td colspan="2" class="diff-lineno">Line 62:</td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>* {{cite book|last=Habermas|first=Jürgen|title=Moral Consciousness and Communicative Action|publisher=MIT Press|location=Cambridge|year=1991|isbn=978-0-262-58118-9 }}</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>* {{cite book|last=Habermas|first=Jürgen|title=Moral Consciousness and Communicative Action|publisher=MIT Press|location=Cambridge|year=1991|isbn=978-0-262-58118-9 }}</div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>* {{cite book|last=Benhabi|first=Seyla|author2=Fred Reinhard Dallmayr|others=Karl-Otto Apel|title=The Communicative Ethics Controversy|publisher=MIT Press|year=1990|chapter=Is the Ethics of the Ideal Communication Community a Utopia?|isbn=978-0-262-52152-9}}</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>* {{cite book|last=Benhabi|first=Seyla|author2=Fred Reinhard Dallmayr|others=Karl-Otto Apel|title=The Communicative Ethics Controversy|publisher=MIT Press|year=1990|chapter=Is the Ethics of the Ideal Communication Community a Utopia?|isbn=978-0-262-52152-9}}</div></td> </tr> <tr> <td class="diff-marker" data-marker="−"></td> <td class="diff-deletedline diff-side-deleted"><div>* [https://books.google.com/books?id=5F8qjMkoxZ0C&<del class="diffchange diffchange-inline">printsec=frontcover&dq</del>=Habermas+and+the+Public+Sphere<del class="diffchange diffchange-inline">&hl=en&ei=eHecTM31GseUswbF17DmDg&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCwQ6AEwAA#v=onepage&q&f=false</del> Calhoun, C. 1992 ed., Habermas and the Public Sphere (Cambridge, Massachusetts: MIT Press).]</div></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div>* [https://books.google.com/books?id=5F8qjMkoxZ0C&<ins class="diffchange diffchange-inline">q</ins>=Habermas+and+the+Public+Sphere Calhoun, C. 1992 ed., Habermas and the Public Sphere (Cambridge, Massachusetts: MIT Press).]</div></td> </tr> <tr> <td class="diff-marker" data-marker="−"></td> <td class="diff-deletedline diff-side-deleted"><div>* {{cite journal|last=Chevigny|first=Paul G.|year=1982|title=The Dialogic Right of Free Expression: A Reply to Michael Martin|<del class="diffchange diffchange-inline">publisher</del>=New York University Law Review|volume=57|pages=920–931}}</div></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div>* {{cite journal|last=Chevigny|first=Paul G.|year=1982|title=The Dialogic Right of Free Expression: A Reply to Michael Martin|<ins class="diffchange diffchange-inline">journal</ins>=New York University Law Review|volume=57|pages=920–931}}</div></td> </tr> <tr> <td class="diff-marker" data-marker="−"></td> <td class="diff-deletedline diff-side-deleted"><div>* {{cite journal|last=Chevigny|first=Paul G.|year=1980|title=Philosophy of Language and Free Expression|<del class="diffchange diffchange-inline">publisher</del>=New York University Law Review|volume=55|pages=157–194}}</div></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div>* {{cite journal|last=Chevigny|first=Paul G.|year=1980|title=Philosophy of Language and Free Expression|<ins class="diffchange diffchange-inline">journal</ins>=New York University Law Review|volume=55|pages=157–194}}</div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>* Cohen, J.L., 1995, “Critical Social Theory and Feminist Critiques: The Debate with Jürgen Habermas,” in Johanna Meehan, ed., Feminists Read Habermas: Gendering the Subject of Discourse (New York: Routledge), pp.&nbsp;57–90.</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>* Cohen, J.L., 1995, “Critical Social Theory and Feminist Critiques: The Debate with Jürgen Habermas,” in Johanna Meehan, ed., Feminists Read Habermas: Gendering the Subject of Discourse (New York: Routledge), pp.&nbsp;57–90.</div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>* Eley, G., 1992, “Nations, Publics, and Political Cultures: Placing Habermas in the Nineteenth Century,” in Craig Calhoun, ed., Habermas and the Public Sphere (Cambridge, Massachusetts: MIT Press), pp.&nbsp;289–339.</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>* Eley, G., 1992, “Nations, Publics, and Political Cultures: Placing Habermas in the Nineteenth Century,” in Craig Calhoun, ed., Habermas and the Public Sphere (Cambridge, Massachusetts: MIT Press), pp.&nbsp;289–339.</div></td> </tr> <tr> <td colspan="2" class="diff-lineno">Line 62:</td> <td colspan="2" class="diff-lineno">Line 70:</td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>* Fraser, N., 1987, “What’s Critical About Critical Theory? The Case of Habermas and Gender,” in Seyla Benhabib and Drucilla Cornell, eds., Feminism as Critique: On the Politics of Gender (Cambridge: Polity Press), pp.&nbsp;31–56.</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>* Fraser, N., 1987, “What’s Critical About Critical Theory? The Case of Habermas and Gender,” in Seyla Benhabib and Drucilla Cornell, eds., Feminism as Critique: On the Politics of Gender (Cambridge: Polity Press), pp.&nbsp;31–56.</div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>* {{cite book|last=Gewirth|first=Alan|title=Reason and Morality|publisher=University of Chicago Press|location=Chicago|year=1978|isbn=978-0-226-28876-5}}</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>* {{cite book|last=Gewirth|first=Alan|title=Reason and Morality|publisher=University of Chicago Press|location=Chicago|year=1978|isbn=978-0-226-28876-5}}</div></td> </tr> <tr> <td class="diff-marker" data-marker="−"></td> <td class="diff-deletedline diff-side-deleted"><div>* {{cite journal|last=Gewirth|first=Alan|title=The Basis and Content of Human Rights|<del class="diffchange diffchange-inline">publisher</del>=Georgia Law Review|volume=13|pages=1148}}</div></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div>* {{cite journal|last=Gewirth|first=Alan|title=The Basis and Content of Human Rights|<ins class="diffchange diffchange-inline">journal</ins>=Georgia Law Review|volume=13|pages=1148}}</div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>* [[Stephan Kinsella]], [https://mises.org/daily/5322 ''Argumentation Ethics and Liberty: A Concise Guide'']</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>* [[Stephan Kinsella]], [https://mises.org/daily/5322 ''Argumentation Ethics and Liberty: A Concise Guide'']</div></td> </tr> <tr> <td class="diff-marker" data-marker="−"></td> <td class="diff-deletedline diff-side-deleted"><div>* {{cite journal|last=Martin|first=Michael|year=1982|title=On a New Argument for Freedom of Speech|<del class="diffchange diffchange-inline">publisher</del>=New York University Law Review|volume=57|pages=906–919}}</div></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div>* {{cite journal|last=Martin|first=Michael|year=1982|title=On a New Argument for Freedom of Speech|<ins class="diffchange diffchange-inline">journal</ins>=New York University Law Review|volume=57|pages=906–919}}</div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>* Ryan, M.P., 1992, “Gender and Public Access: Women’s Politics in Nineteenth-Century America,” in Craig Calhoun, ed., Habermas and the Public Sphere (Cambridge, Massachusetts: MIT Press), pp.&nbsp;259–288.</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>* Ryan, M.P., 1992, “Gender and Public Access: Women’s Politics in Nineteenth-Century America,” in Craig Calhoun, ed., Habermas and the Public Sphere (Cambridge, Massachusetts: MIT Press), pp.&nbsp;259–288.</div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>* {{cite journal|last=Shearmur|first=Jeremy|year=1990|title=From Dialogue Rights to Property Rights: Foundations for Hayek's Legal Theory|journal=[[Critical Review (scholarly journal)|Critical Review]]|volume=4|issue=1–2|pages=106–32|doi=10.1080/08913819008459596}}</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>* {{cite journal|last=Shearmur|first=Jeremy|year=1990|title=From Dialogue Rights to Property Rights: Foundations for Hayek's Legal Theory|journal=[[Critical Review (scholarly journal)|Critical Review]]|volume=4|issue=1–2|pages=106–32|doi=10.1080/08913819008459596}}</div></td> </tr> <tr> <td colspan="2" class="diff-lineno">Line 77:</td> <td colspan="2" class="diff-lineno">Line 85:</td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>{{Authority control}}</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>{{Authority control}}</div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><br /></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><br /></td> </tr> <tr> <td class="diff-marker" data-marker="−"></td> <td class="diff-deletedline diff-side-deleted"><div>[[Category:<del class="diffchange diffchange-inline">Ethics</del>]]</div></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div>[[Category:<ins class="diffchange diffchange-inline">Ethical theories</ins>]]</div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>[[Category:Legal reasoning]]</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>[[Category:Legal reasoning]]</div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>[[Category:Philosophy of language]]</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>[[Category:Philosophy of language]]</div></td> </tr> <tr> <td class="diff-marker"></td> <td class="diff-context diff-side-deleted"><div>[[Category:Pragmatics]]</div></td> <td class="diff-marker"></td> <td class="diff-context diff-side-added"><div>[[Category:Pragmatics]]</div></td> </tr> <tr> <td colspan="2" class="diff-empty diff-side-deleted"></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div>[[Category:Jürgen Habermas]]</div></td> </tr> <tr> <td colspan="2" class="diff-empty diff-side-deleted"></td> <td class="diff-marker" data-marker="+"></td> <td class="diff-addedline diff-side-added"><div>[[Category:Normative ethics]]</div></td> </tr> </table><hr class='diff-hr' id='mw-oldid' /> <h2 class='diff-currentversion-title'>Latest revision as of 19:12, 29 May 2024</h2> <div class="mw-content-ltr mw-parser-output" lang="en" dir="ltr"><div class="shortdescription nomobile noexcerpt noprint searchaux" style="display:none">Argument focused on ethics</div> <style data-mw-deduplicate="TemplateStyles:r1251242444">.mw-parser-output .ambox{border:1px solid #a2a9b1;border-left:10px solid #36c;background-color:#fbfbfb;box-sizing:border-box}.mw-parser-output .ambox+link+.ambox,.mw-parser-output .ambox+link+style+.ambox,.mw-parser-output .ambox+link+link+.ambox,.mw-parser-output .ambox+.mw-empty-elt+link+.ambox,.mw-parser-output .ambox+.mw-empty-elt+link+style+.ambox,.mw-parser-output .ambox+.mw-empty-elt+link+link+.ambox{margin-top:-1px}html body.mediawiki .mw-parser-output .ambox.mbox-small-left{margin:4px 1em 4px 0;overflow:hidden;width:238px;border-collapse:collapse;font-size:88%;line-height:1.25em}.mw-parser-output .ambox-speedy{border-left:10px solid #b32424;background-color:#fee7e6}.mw-parser-output .ambox-delete{border-left:10px solid #b32424}.mw-parser-output .ambox-content{border-left:10px solid #f28500}.mw-parser-output .ambox-style{border-left:10px solid #fc3}.mw-parser-output .ambox-move{border-left:10px solid #9932cc}.mw-parser-output .ambox-protection{border-left:10px solid #a2a9b1}.mw-parser-output .ambox .mbox-text{border:none;padding:0.25em 0.5em;width:100%}.mw-parser-output .ambox .mbox-image{border:none;padding:2px 0 2px 0.5em;text-align:center}.mw-parser-output .ambox .mbox-imageright{border:none;padding:2px 0.5em 2px 0;text-align:center}.mw-parser-output .ambox .mbox-empty-cell{border:none;padding:0;width:1px}.mw-parser-output .ambox .mbox-image-div{width:52px}@media(min-width:720px){.mw-parser-output .ambox{margin:0 10%}}@media print{body.ns-0 .mw-parser-output .ambox{display:none!important}}</style><table class="box-Technical plainlinks metadata ambox ambox-style ambox-technical" role="presentation"><tbody><tr><td class="mbox-image"><div class="mbox-image-div"><span typeof="mw:File"><span><img alt="" src="//upload.wikimedia.org/wikipedia/en/thumb/f/f2/Edit-clear.svg/40px-Edit-clear.svg.png" decoding="async" width="40" height="40" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/en/thumb/f/f2/Edit-clear.svg/60px-Edit-clear.svg.png 1.5x, //upload.wikimedia.org/wikipedia/en/thumb/f/f2/Edit-clear.svg/80px-Edit-clear.svg.png 2x" data-file-width="48" data-file-height="48" /></span></span></div></td><td class="mbox-text"><div class="mbox-text-span">This article <b>may be too technical for most readers to understand</b>.<span class="hide-when-compact"> Please <a class="external text" href="https://en.wikipedia.org/w/index.php?title=Discourse_ethics&action=edit">help improve it</a> to <a href="/wiki/Wikipedia:Make_technical_articles_understandable" title="Wikipedia:Make technical articles understandable">make it understandable to non-experts</a>, without removing the technical details.</span> <span class="date-container"><i>(<span class="date">April 2022</span>)</i></span><span class="hide-when-compact"><i> (<small><a href="/wiki/Help:Maintenance_template_removal" title="Help:Maintenance template removal">Learn how and when to remove this message</a></small>)</i></span></div></td></tr></tbody></table> <p><b>Discourse ethics</b> refers to a type of <a href="/wiki/Argument" title="Argument">argument</a> that attempts to establish normative or ethical truths by examining the presuppositions of discourse.<sup id="cite_ref-1" class="reference"><a href="#cite_note-1"><span class="cite-bracket">[</span>1<span class="cite-bracket">]</span></a></sup> The ethical theory originated with German philosophers <a href="/wiki/J%C3%BCrgen_Habermas" title="Jürgen Habermas">Jürgen Habermas</a> and <a href="/wiki/Karl-Otto_Apel" title="Karl-Otto Apel">Karl-Otto Apel</a>, and variations have been used by <a href="/wiki/Frank_Van_Dun" title="Frank Van Dun">Frank Van Dun</a> and Habermas' student <a href="/wiki/Hans-Hermann_Hoppe" title="Hans-Hermann Hoppe">Hans-Hermann Hoppe</a>.<sup id="cite_ref-Àbba_2-0" class="reference"><a href="#cite_note-Àbba-2"><span class="cite-bracket">[</span>2<span class="cite-bracket">]</span></a></sup> </p> <meta property="mw:PageProp/toc" /> <div class="mw-heading mw-heading2"><h2 id="Habermas_and_Apel">Habermas and Apel</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Discourse_ethics&action=edit&section=1" title="Edit section: Habermas and Apel"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1251242444"><table class="box-Unreferenced_section plainlinks metadata ambox ambox-content ambox-Unreferenced" role="presentation"><tbody><tr><td class="mbox-image"><div class="mbox-image-div"><span typeof="mw:File"><a href="/wiki/File:Question_book-new.svg" class="mw-file-description"><img alt="" src="//upload.wikimedia.org/wikipedia/en/thumb/9/99/Question_book-new.svg/50px-Question_book-new.svg.png" decoding="async" width="50" height="39" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/en/thumb/9/99/Question_book-new.svg/75px-Question_book-new.svg.png 1.5x, //upload.wikimedia.org/wikipedia/en/thumb/9/99/Question_book-new.svg/100px-Question_book-new.svg.png 2x" data-file-width="512" data-file-height="399" /></a></span></div></td><td class="mbox-text"><div class="mbox-text-span">This section <b>does not <a href="/wiki/Wikipedia:Citing_sources" title="Wikipedia:Citing sources">cite</a> any <a href="/wiki/Wikipedia:Verifiability" title="Wikipedia:Verifiability">sources</a></b>.<span class="hide-when-compact"> Please help <a href="/wiki/Special:EditPage/Discourse_ethics" title="Special:EditPage/Discourse ethics">improve this section</a> by <a href="/wiki/Help:Referencing_for_beginners" title="Help:Referencing for beginners">adding citations to reliable sources</a>. Unsourced material may be challenged and <a href="/wiki/Wikipedia:Verifiability#Burden_of_evidence" title="Wikipedia:Verifiability">removed</a>.</span> <span class="date-container"><i>(<span class="date">May 2024</span>)</i></span><span class="hide-when-compact"><i> (<small><a href="/wiki/Help:Maintenance_template_removal" title="Help:Maintenance template removal">Learn how and when to remove this message</a></small>)</i></span></div></td></tr></tbody></table> <p>Habermas's discourse ethics is his attempt to explain the implications of <a href="/wiki/Communicative_rationality" title="Communicative rationality">communicative rationality</a> in the sphere of moral insight and normative validity. It is a complex theoretical effort to reformulate the fundamental insights of Kantian <a href="/wiki/Deontological_ethics" class="mw-redirect" title="Deontological ethics">deontological ethics</a> in terms of the analysis of communicative structures. This means that it is an attempt to explain the universal and obligatory nature of morality by evoking the universal obligations of communicative rationality. It is also a <a href="/wiki/Cognitivism_(ethics)" title="Cognitivism (ethics)">cognitivist</a> moral theory, which means it holds that justifying the validity of moral norms can be done in a manner analogous to the justification of facts. However, the entire project is undertaken as a <a href="/wiki/Rational_reconstruction" title="Rational reconstruction">rational reconstruction</a> of moral insight. It claims only to reconstruct the implicit normative orientations that guide individuals and it claims to access these through an analysis of communication. </p> <div class="mw-heading mw-heading3"><h3 id="Public_discourse_ethics">Public discourse ethics</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Discourse_ethics&action=edit&section=2" title="Edit section: Public discourse ethics"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>This type of ethics consists of conversations about ideas in civic or community contexts marked by diversity of perspectives requiring thoughtful public engagement. This discourse is made up of differing insights that helps to shape the public's engagement with one another.<sup id="cite_ref-Arnett,_Fritz,_&_Bell_3-0" class="reference"><a href="#cite_note-Arnett,_Fritz,_&_Bell-3"><span class="cite-bracket">[</span>3<span class="cite-bracket">]</span></a></sup> This type of discourse is meant to protect and to promote the public good. For public discourse ethics to be successful there must be an effective level of civility between people or persons involved. It was Sigmund Freud who once said, "civilization began the first time an angry person cast a word instead of a rock" and that statement is something that continues to be seen in society today.<sup id="cite_ref-Waisanen_4-0" class="reference"><a href="#cite_note-Waisanen-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup> The <a href="/wiki/Harvard_Law_Review" title="Harvard Law Review">Harvard Law Review</a> accurately examines public discourse and explains it in a manner that is appropriate and conceptually accurate. "Every man who publishes a book commits himself to the judgement of the public, and anyone may comment upon his performance.... [W]hatever their merits, others have a right to pass their judgement upon them-to censure them if they be censurable, and to turn them into ridicule if they be ridiculous".<sup id="cite_ref-Post_5-0" class="reference"><a href="#cite_note-Post-5"><span class="cite-bracket">[</span>5<span class="cite-bracket">]</span></a></sup> For the public discourse ethics to be productive there must be accountability on the public stage as the Harvard Law Review calls into question. Without any act of accountability the ethicality of the discourse is no longer valid and cannot go on. Public accountability consists of three basic factors. The factors are: </p> <ul><li>a diversity of ideas,</li> <li>an engagement of public decision making, and finally</li> <li>an account for continuing a practice or way of doing something or a means or reason for changing the practice.</li></ul> <p>Finally, public discourse ethics puts a great responsibility on the individual. They must continually be asking questions and finding answers. They will not always be right, and that is okay, as long as they are able to make a positive decision in the end. </p> <div class="mw-heading mw-heading3"><h3 id="Presupposition">Presupposition</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Discourse_ethics&action=edit&section=3" title="Edit section: Presupposition"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1251242444"><table class="box-Unreferenced_section plainlinks metadata ambox ambox-content ambox-Unreferenced" role="presentation"><tbody><tr><td class="mbox-image"><div class="mbox-image-div"><span typeof="mw:File"><a href="/wiki/File:Question_book-new.svg" class="mw-file-description"><img alt="" src="//upload.wikimedia.org/wikipedia/en/thumb/9/99/Question_book-new.svg/50px-Question_book-new.svg.png" decoding="async" width="50" height="39" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/en/thumb/9/99/Question_book-new.svg/75px-Question_book-new.svg.png 1.5x, //upload.wikimedia.org/wikipedia/en/thumb/9/99/Question_book-new.svg/100px-Question_book-new.svg.png 2x" data-file-width="512" data-file-height="399" /></a></span></div></td><td class="mbox-text"><div class="mbox-text-span">This section <b>does not <a href="/wiki/Wikipedia:Citing_sources" title="Wikipedia:Citing sources">cite</a> any <a href="/wiki/Wikipedia:Verifiability" title="Wikipedia:Verifiability">sources</a></b>.<span class="hide-when-compact"> Please help <a href="/wiki/Special:EditPage/Discourse_ethics" title="Special:EditPage/Discourse ethics">improve this section</a> by <a href="/wiki/Help:Referencing_for_beginners" title="Help:Referencing for beginners">adding citations to reliable sources</a>. Unsourced material may be challenged and <a href="/wiki/Wikipedia:Verifiability#Burden_of_evidence" title="Wikipedia:Verifiability">removed</a>.</span> <span class="date-container"><i>(<span class="date">May 2024</span>)</i></span><span class="hide-when-compact"><i> (<small><a href="/wiki/Help:Maintenance_template_removal" title="Help:Maintenance template removal">Learn how and when to remove this message</a></small>)</i></span></div></td></tr></tbody></table> <p>Habermas maintains that normative validity cannot be understood as separate from the argumentative procedures used in everyday practice, such as those used to resolve issues concerning the legitimacy of actions and the validity of the norms governing interactions. He makes this claim by making reference to the validity dimensions attached to speech acts in communication and the implicit forms of argumentation they imply (see <a href="/wiki/Universal_pragmatics" title="Universal pragmatics">Universal pragmatics</a>). The basic idea is that the validity of a moral norm cannot be justified in the mind of an isolated individual reflecting on the world. The validity of a norm is justified only intersubjectively in processes of argumentation between individuals; in a <a href="/wiki/Dialectic" title="Dialectic">dialectic</a>. The validity of a claim to normative rightness depends upon the mutual understanding achieved by individuals in argument. </p><p>From this it follows that the <a href="/wiki/Presupposition_(philosophy)" title="Presupposition (philosophy)">presuppositions</a> of argumentation would become important. <a href="/wiki/Immanuel_Kant" title="Immanuel Kant">Kant</a> extracted moral principles from the necessities forced upon a rational subject reflecting on the world. Habermas extracts moral principles from the necessities forced upon individuals engaged in the discursive justification of validity claims, from the inescapable presuppositions of communication and argumentation. These presuppositions were the kinds of idealization that individuals had to make in order for communication and argumentation to even begin. For example: </p> <ul><li>The presupposition that participants in communicative exchange are using the same linguistic expressions in the same way</li> <li>The presupposition that no relevant argument is suppressed or excluded by the participants</li> <li>The presupposition that no force except that of the better argument is exerted</li> <li>The presupposition that all the participants are motivated only by a concern for the better argument</li></ul> <p>There were also presuppositions unique to discourse: </p> <ul><li>The presupposition that everyone would agree to the universal validity of the claim thematized</li> <li>The presupposition that everyone capable of speech and action is entitled to participate, and everyone is equally entitled to introduce new topics or express attitudes needs or desires</li> <li>The presupposition that no validity claim is exempt in principle from critical evaluation in argumentation</li></ul> <p>These are all at the center of Habermas's moral theory. Habermas's discourse ethics attempts to distill the idealized moral point of view that accompanies a perfectly rational process of argumentation (also idealized), which would be the moral principle implied by the presuppositions listed above. The key point is that the presuppositions of argumentation and communication that have been rationally reconstructed by Habermas are both factual and normative. This can be said about his entire project because it is explicitly attempting to bridge the gap between the "is" and the "ought." Habermas speaks of the mutual recognition and exchanging of roles and perspectives that are demanded by the very structural condition of rational argumentation. He maintains that what is implied in these factual presuppositions of communication is the deep structure of moral norms, the conditions that every valid norm must fulfill. </p> <div class="mw-heading mw-heading3"><h3 id="Universalization">Universalization</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Discourse_ethics&action=edit&section=4" title="Edit section: Universalization"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1251242444"><table class="box-Unreferenced_section plainlinks metadata ambox ambox-content ambox-Unreferenced" role="presentation"><tbody><tr><td class="mbox-image"><div class="mbox-image-div"><span typeof="mw:File"><a href="/wiki/File:Question_book-new.svg" class="mw-file-description"><img alt="" src="//upload.wikimedia.org/wikipedia/en/thumb/9/99/Question_book-new.svg/50px-Question_book-new.svg.png" decoding="async" width="50" height="39" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/en/thumb/9/99/Question_book-new.svg/75px-Question_book-new.svg.png 1.5x, //upload.wikimedia.org/wikipedia/en/thumb/9/99/Question_book-new.svg/100px-Question_book-new.svg.png 2x" data-file-width="512" data-file-height="399" /></a></span></div></td><td class="mbox-text"><div class="mbox-text-span">This section <b>does not <a href="/wiki/Wikipedia:Citing_sources" title="Wikipedia:Citing sources">cite</a> any <a href="/wiki/Wikipedia:Verifiability" title="Wikipedia:Verifiability">sources</a></b>.<span class="hide-when-compact"> Please help <a href="/wiki/Special:EditPage/Discourse_ethics" title="Special:EditPage/Discourse ethics">improve this section</a> by <a href="/wiki/Help:Referencing_for_beginners" title="Help:Referencing for beginners">adding citations to reliable sources</a>. Unsourced material may be challenged and <a href="/wiki/Wikipedia:Verifiability#Burden_of_evidence" title="Wikipedia:Verifiability">removed</a>.</span> <span class="date-container"><i>(<span class="date">May 2024</span>)</i></span><span class="hide-when-compact"><i> (<small><a href="/wiki/Help:Maintenance_template_removal" title="Help:Maintenance template removal">Learn how and when to remove this message</a></small>)</i></span></div></td></tr></tbody></table> <p>The presuppositions of communication express a universal obligation to maintain impartial judgment in discourse, which constrains all affected to adopt the perspectives of all others in the exchange of reasons. From this Habermas extracts the following principle of universalization (U), which is the condition every valid norm has to fulfill: </p> <blockquote><p>(U) All affected can accept the consequences and the side effects that [the norm's] general observance can be anticipated to have for the satisfaction of everyone's interests, and the consequences are preferred to those of known alternative possibilities for regulation. (Habermas, 1991:65)</p></blockquote> <p>This can be understood as the deep structure of all acceptable moral norms, and should not be confused with the principle of discourse ethics (D), which presupposes that norms exist that satisfy the conditions specified by (U). </p> <blockquote><p>(D) Only those norms can claim to be valid that meet (or could meet) with the approval of all affected in their capacity as participants in a practical discourse.</p></blockquote> <p>The implications of (U) and (D) are quite profound. (U) claims to be a rational reconstruction of the impartial moral point of view at the heart of all cognitivist moral theories. According to moral cognitivists (e.g. Kant, Rawls etc.), it is only from such a moral point of view that insight into the actual (quasi-factual) impersonal obligations of a <a href="/wiki/General_will" title="General will">general will</a> can be gained, because this perspective relieves decisions from the inaccuracies of personal interests. Of course, Habermas's reconstruction is different because it is intersubjective. That is, Habermas (unlike <a href="/wiki/Immanuel_Kant" title="Immanuel Kant">Kant</a> or <a href="/wiki/John_Rawls" title="John Rawls">Rawls</a>) formulates the moral point of view as it arises out of the multiple perspectives of those affected by a norm under consideration. The moral point of view explicated in (U) is not the property of an individual subject but the property of a community of interlocutors, the results of a complex dialogical process of role taking and perspective exchanging. Furthermore, (U) is deduced from a rational reconstruction of the presupposition of communication, which downgrades the strong transcendentalism of Kantian ethics by establishing a foundation in inner-worldly processes of communication. </p><p>(D) on the other hand is a principle concerning the manner in which norms conforming to (U) must be justified through discourse. Again, Habermas takes the task of moral reflection out of the isolated individual's head and gives it to intersubjective processes of communication. What (D) proposes is that moral principles must be validated in actual discourse and that those to be affected by a norm must be able to participate in argumentation concerning its validity. No number of thought experiments can replace a communicative exchange with others regarding moral norms that will affect them. Moreover, this general prescription concerning the type of discourse necessary for the justification of moral norms opens the process of moral deliberation to the kind of learning that accompanies a fallibilistic orientation. (U) and (D) are catalysts for a moral learning process, which although fallible is not relative. The flesh and blood insights of participants in communicative exchange are refracted through the universal guidelines explicated from the deep structures of communication and argumentation. This spawns discourses with a rational trajectory, which are grounded in the particular circumstances of those involved but aimed at a universal moral validity. </p> <div class="mw-heading mw-heading3"><h3 id="Practical_applications">Practical applications</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Discourse_ethics&action=edit&section=5" title="Edit section: Practical applications"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>The practical applications of discourse ethics have taken a significant turn after the publication of Habermas' book <i><a href="/wiki/Between_Facts_and_Norms" title="Between Facts and Norms">Between Facts and Norms</a></i> (1992),<sup id="cite_ref-6" class="reference"><a href="#cite_note-6"><span class="cite-bracket">[</span>6<span class="cite-bracket">]</span></a></sup> where its application to democracy and the legislative process was substantially refined and expanded. Before this book, Habermas had left open the question of the various applications of discourse theory to almost any type of consensus oriented group<sup id="cite_ref-7" class="reference"><a href="#cite_note-7"><span class="cite-bracket">[</span>7<span class="cite-bracket">]</span></a></sup> ranging from highly visible political and governmental groups, such as Parliament in Great Britain and Congressional debate in the United States, and other consensus oriented activities as found in public and private institutions such as those supported on various international websites and Wikipedia.<sup class="noprint Inline-Template noprint Template-Fact" style="white-space:nowrap;">[<i><a href="/wiki/Wikipedia:Independent_sources" title="Wikipedia:Independent sources"><span title="This claim needs a reference to a independent, third-party source. (September 2013)">third-party source needed</span></a></i>]</sup> </p> <div class="mw-heading mw-heading2"><h2 id="See_also">See also</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Discourse_ethics&action=edit&section=6" title="Edit section: See also"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <ul><li><a href="/wiki/Argumentation_theory" title="Argumentation theory">Argumentation theory</a></li> <li><a href="/wiki/Foucault%E2%80%93Habermas_debate" title="Foucault–Habermas debate">Foucault–Habermas debate</a></li> <li><a href="/wiki/Hans-Hermann_Hoppe#Argumentation_ethics" title="Hans-Hermann Hoppe">Hans-Hermann Hoppe § Argumentation ethics</a></li></ul> <div class="mw-heading mw-heading2"><h2 id="References">References</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Discourse_ethics&action=edit&section=7" title="Edit section: References"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <style data-mw-deduplicate="TemplateStyles:r1239543626">.mw-parser-output .reflist{margin-bottom:0.5em;list-style-type:decimal}@media screen{.mw-parser-output .reflist{font-size:90%}}.mw-parser-output .reflist .references{font-size:100%;margin-bottom:0;list-style-type:inherit}.mw-parser-output .reflist-columns-2{column-width:30em}.mw-parser-output .reflist-columns-3{column-width:25em}.mw-parser-output .reflist-columns{margin-top:0.3em}.mw-parser-output .reflist-columns ol{margin-top:0}.mw-parser-output .reflist-columns li{page-break-inside:avoid;break-inside:avoid-column}.mw-parser-output .reflist-upper-alpha{list-style-type:upper-alpha}.mw-parser-output .reflist-upper-roman{list-style-type:upper-roman}.mw-parser-output .reflist-lower-alpha{list-style-type:lower-alpha}.mw-parser-output .reflist-lower-greek{list-style-type:lower-greek}.mw-parser-output .reflist-lower-roman{list-style-type:lower-roman}</style><div class="reflist"> <div class="mw-references-wrap"><ol class="references"> <li id="cite_note-1"><span class="mw-cite-backlink"><b><a href="#cite_ref-1">^</a></b></span> <span class="reference-text"><style data-mw-deduplicate="TemplateStyles:r1238218222">.mw-parser-output cite.citation{font-style:inherit;word-wrap:break-word}.mw-parser-output .citation q{quotes:"\"""\"""'""'"}.mw-parser-output .citation:target{background-color:rgba(0,127,255,0.133)}.mw-parser-output .id-lock-free.id-lock-free a{background:url("//upload.wikimedia.org/wikipedia/commons/6/65/Lock-green.svg")right 0.1em center/9px no-repeat}.mw-parser-output .id-lock-limited.id-lock-limited a,.mw-parser-output .id-lock-registration.id-lock-registration a{background:url("//upload.wikimedia.org/wikipedia/commons/d/d6/Lock-gray-alt-2.svg")right 0.1em center/9px no-repeat}.mw-parser-output .id-lock-subscription.id-lock-subscription a{background:url("//upload.wikimedia.org/wikipedia/commons/a/aa/Lock-red-alt-2.svg")right 0.1em center/9px no-repeat}.mw-parser-output .cs1-ws-icon a{background:url("//upload.wikimedia.org/wikipedia/commons/4/4c/Wikisource-logo.svg")right 0.1em center/12px no-repeat}body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-free a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-limited a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-registration a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-subscription a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .cs1-ws-icon a{background-size:contain;padding:0 1em 0 0}.mw-parser-output .cs1-code{color:inherit;background:inherit;border:none;padding:inherit}.mw-parser-output .cs1-hidden-error{display:none;color:var(--color-error,#d33)}.mw-parser-output .cs1-visible-error{color:var(--color-error,#d33)}.mw-parser-output .cs1-maint{display:none;color:#085;margin-left:0.3em}.mw-parser-output .cs1-kern-left{padding-left:0.2em}.mw-parser-output .cs1-kern-right{padding-right:0.2em}.mw-parser-output .citation .mw-selflink{font-weight:inherit}@media screen{.mw-parser-output .cs1-format{font-size:95%}html.skin-theme-clientpref-night .mw-parser-output .cs1-maint{color:#18911f}}@media screen and (prefers-color-scheme:dark){html.skin-theme-clientpref-os .mw-parser-output .cs1-maint{color:#18911f}}</style><cite class="citation web cs1"><a rel="nofollow" class="external text" href="https://www.encyclopedia.com/science/encyclopedias-almanacs-transcripts-and-maps/discourse-ethics">"Discourse Ethics"</a>. <i>Encyclopedia.com</i>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=unknown&rft.jtitle=Encyclopedia.com&rft.atitle=Discourse+Ethics&rft_id=https%3A%2F%2Fwww.encyclopedia.com%2Fscience%2Fencyclopedias-almanacs-transcripts-and-maps%2Fdiscourse-ethics&rfr_id=info%3Asid%2Fen.wikipedia.org%3ADiscourse+ethics" class="Z3988"></span></span> </li> <li id="cite_note-Àbba-2"><span class="mw-cite-backlink"><b><a href="#cite_ref-Àbba_2-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFÀbba1996" class="citation book cs1">Àbba, Giuseppe (1996). <i>Quale Impostazione per la filosofia morale?</i>. Roma: LAS. pp. 126–128. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-88-213-0314-2" title="Special:BookSources/978-88-213-0314-2"><bdi>978-88-213-0314-2</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Quale+Impostazione+per+la+filosofia+morale%3F&rft.place=Roma&rft.pages=126-128&rft.pub=LAS&rft.date=1996&rft.isbn=978-88-213-0314-2&rft.aulast=%C3%80bba&rft.aufirst=Giuseppe&rfr_id=info%3Asid%2Fen.wikipedia.org%3ADiscourse+ethics" class="Z3988"></span></span> </li> <li id="cite_note-Arnett,_Fritz,_&_Bell-3"><span class="mw-cite-backlink"><b><a href="#cite_ref-Arnett,_Fritz,_&_Bell_3-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFArnettFritzBell2009" class="citation book cs1">Arnett, Ronald C.; Fritz, Janie; Bell, Leeanne Marian (2009). <i>Communication ethics Literacy</i>. California: SAGE Publications Inc. pp. 99–115. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-1-4129-4214-0" title="Special:BookSources/978-1-4129-4214-0"><bdi>978-1-4129-4214-0</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Communication+ethics+Literacy&rft.place=California&rft.pages=99-115&rft.pub=SAGE+Publications+Inc.&rft.date=2009&rft.isbn=978-1-4129-4214-0&rft.aulast=Arnett&rft.aufirst=Ronald+C.&rft.au=Fritz%2C+Janie&rft.au=Bell%2C+Leeanne+Marian&rfr_id=info%3Asid%2Fen.wikipedia.org%3ADiscourse+ethics" class="Z3988"></span></span> </li> <li id="cite_note-Waisanen-4"><span class="mw-cite-backlink"><b><a href="#cite_ref-Waisanen_4-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFWaisanen" class="citation news cs1">Waisanen, D. "TOWARD ROBUST PUBLIC ENGAGEMENT:THE VALUE OF DELIBERATIVE DISCOURSE FOR CIVIL COMMUNICATION". pp. 287–288.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.atitle=TOWARD+ROBUST+PUBLIC+ENGAGEMENT%3ATHE+VALUE+OF+DELIBERATIVE+DISCOURSE+FOR+CIVIL+COMMUNICATION&rft.pages=287-288&rft.aulast=Waisanen&rft.aufirst=D&rfr_id=info%3Asid%2Fen.wikipedia.org%3ADiscourse+ethics" class="Z3988"></span></span> </li> <li id="cite_note-Post-5"><span class="mw-cite-backlink"><b><a href="#cite_ref-Post_5-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFPost1990" class="citation news cs1">Post, Robert (1990). "<i>Harvard Law Review</i>". p. 627.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.atitle=Harvard+Law+Review&rft.pages=627&rft.date=1990&rft.aulast=Post&rft.aufirst=Robert&rfr_id=info%3Asid%2Fen.wikipedia.org%3ADiscourse+ethics" class="Z3988"></span></span> </li> <li id="cite_note-6"><span class="mw-cite-backlink"><b><a href="#cite_ref-6">^</a></b></span> <span class="reference-text">Habermas, Jurgen (1995). Between Facts and Norms. Cambridge: <a href="/wiki/MIT_Press" title="MIT Press">MIT Press</a>.</span> </li> <li id="cite_note-7"><span class="mw-cite-backlink"><b><a href="#cite_ref-7">^</a></b></span> <span class="reference-text">Habermas, Jurgen (1986). Moral Consciousness and Communicative Ethics. Cambridge: MIT Press.</span> </li> </ol></div></div> <style data-mw-deduplicate="TemplateStyles:r1239549316">.mw-parser-output .refbegin{margin-bottom:0.5em}.mw-parser-output .refbegin-hanging-indents>ul{margin-left:0}.mw-parser-output .refbegin-hanging-indents>ul>li{margin-left:0;padding-left:3.2em;text-indent:-3.2em}.mw-parser-output .refbegin-hanging-indents ul,.mw-parser-output .refbegin-hanging-indents ul li{list-style:none}@media(max-width:720px){.mw-parser-output .refbegin-hanging-indents>ul>li{padding-left:1.6em;text-indent:-1.6em}}.mw-parser-output .refbegin-columns{margin-top:0.3em}.mw-parser-output .refbegin-columns ul{margin-top:0}.mw-parser-output .refbegin-columns li{page-break-inside:avoid;break-inside:avoid-column}@media screen{.mw-parser-output .refbegin{font-size:90%}}</style><div class="refbegin" style=""> <div class="mw-heading mw-heading2"><h2 id="Further_reading">Further reading</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Discourse_ethics&action=edit&section=8" title="Edit section: Further reading"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <ul><li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFHabermas1983" class="citation book cs1">Habermas, Jürgen (1983). <i>Discourse Ethics: Notes on a Program of Philosophical Justification</i>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Discourse+Ethics%3A+Notes+on+a+Program+of+Philosophical+Justification&rft.date=1983&rft.aulast=Habermas&rft.aufirst=J%C3%BCrgen&rfr_id=info%3Asid%2Fen.wikipedia.org%3ADiscourse+ethics" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFHabermas1991" class="citation book cs1">Habermas, Jürgen (1991). <i>Moral Consciousness and Communicative Action</i>. Cambridge: MIT Press. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0-262-58118-9" title="Special:BookSources/978-0-262-58118-9"><bdi>978-0-262-58118-9</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Moral+Consciousness+and+Communicative+Action&rft.place=Cambridge&rft.pub=MIT+Press&rft.date=1991&rft.isbn=978-0-262-58118-9&rft.aulast=Habermas&rft.aufirst=J%C3%BCrgen&rfr_id=info%3Asid%2Fen.wikipedia.org%3ADiscourse+ethics" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFBenhabiFred_Reinhard_Dallmayr1990" class="citation book cs1">Benhabi, Seyla; Fred Reinhard Dallmayr (1990). "Is the Ethics of the Ideal Communication Community a Utopia?". <i>The Communicative Ethics Controversy</i>. Karl-Otto Apel. MIT Press. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0-262-52152-9" title="Special:BookSources/978-0-262-52152-9"><bdi>978-0-262-52152-9</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Is+the+Ethics+of+the+Ideal+Communication+Community+a+Utopia%3F&rft.btitle=The+Communicative+Ethics+Controversy&rft.pub=MIT+Press&rft.date=1990&rft.isbn=978-0-262-52152-9&rft.aulast=Benhabi&rft.aufirst=Seyla&rft.au=Fred+Reinhard+Dallmayr&rfr_id=info%3Asid%2Fen.wikipedia.org%3ADiscourse+ethics" class="Z3988"></span></li> <li><a rel="nofollow" class="external text" href="https://books.google.com/books?id=5F8qjMkoxZ0C&q=Habermas+and+the+Public+Sphere">Calhoun, C. 1992 ed., Habermas and the Public Sphere (Cambridge, Massachusetts: MIT Press).</a></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFChevigny1982" class="citation journal cs1">Chevigny, Paul G. (1982). "The Dialogic Right of Free Expression: A Reply to Michael Martin". <i>New York University Law Review</i>. <b>57</b>: 920–931.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=New+York+University+Law+Review&rft.atitle=The+Dialogic+Right+of+Free+Expression%3A+A+Reply+to+Michael+Martin&rft.volume=57&rft.pages=920-931&rft.date=1982&rft.aulast=Chevigny&rft.aufirst=Paul+G.&rfr_id=info%3Asid%2Fen.wikipedia.org%3ADiscourse+ethics" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFChevigny1980" class="citation journal cs1">Chevigny, Paul G. (1980). "Philosophy of Language and Free Expression". <i>New York University Law Review</i>. <b>55</b>: 157–194.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=New+York+University+Law+Review&rft.atitle=Philosophy+of+Language+and+Free+Expression&rft.volume=55&rft.pages=157-194&rft.date=1980&rft.aulast=Chevigny&rft.aufirst=Paul+G.&rfr_id=info%3Asid%2Fen.wikipedia.org%3ADiscourse+ethics" class="Z3988"></span></li> <li>Cohen, J.L., 1995, “Critical Social Theory and Feminist Critiques: The Debate with Jürgen Habermas,” in Johanna Meehan, ed., Feminists Read Habermas: Gendering the Subject of Discourse (New York: Routledge), pp. 57–90.</li> <li>Eley, G., 1992, “Nations, Publics, and Political Cultures: Placing Habermas in the Nineteenth Century,” in Craig Calhoun, ed., Habermas and the Public Sphere (Cambridge, Massachusetts: MIT Press), pp. 289–339.</li> <li>Foucault, M., 1988, “The Ethic of Care for the Self as a Practice of Freedom,” in James Bernauer and David Rasmussen, eds., The Final Foucault (Cambridge, Massachusetts: MIT Press), pp. 1–20.</li> <li>Fraser, N., 1987, “What’s Critical About Critical Theory? The Case of Habermas and Gender,” in Seyla Benhabib and Drucilla Cornell, eds., Feminism as Critique: On the Politics of Gender (Cambridge: Polity Press), pp. 31–56.</li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFGewirth1978" class="citation book cs1">Gewirth, Alan (1978). <i>Reason and Morality</i>. Chicago: University of Chicago Press. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0-226-28876-5" title="Special:BookSources/978-0-226-28876-5"><bdi>978-0-226-28876-5</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Reason+and+Morality&rft.place=Chicago&rft.pub=University+of+Chicago+Press&rft.date=1978&rft.isbn=978-0-226-28876-5&rft.aulast=Gewirth&rft.aufirst=Alan&rfr_id=info%3Asid%2Fen.wikipedia.org%3ADiscourse+ethics" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFGewirth" class="citation journal cs1">Gewirth, Alan. "The Basis and Content of Human Rights". <i>Georgia Law Review</i>. <b>13</b>: 1148.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Georgia+Law+Review&rft.atitle=The+Basis+and+Content+of+Human+Rights&rft.volume=13&rft.pages=1148&rft.aulast=Gewirth&rft.aufirst=Alan&rfr_id=info%3Asid%2Fen.wikipedia.org%3ADiscourse+ethics" class="Z3988"></span></li> <li><a href="/wiki/Stephan_Kinsella" title="Stephan Kinsella">Stephan Kinsella</a>, <a rel="nofollow" class="external text" href="https://mises.org/daily/5322"><i>Argumentation Ethics and Liberty: A Concise Guide</i></a></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFMartin1982" class="citation journal cs1">Martin, Michael (1982). "On a New Argument for Freedom of Speech". <i>New York University Law Review</i>. <b>57</b>: 906–919.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=New+York+University+Law+Review&rft.atitle=On+a+New+Argument+for+Freedom+of+Speech&rft.volume=57&rft.pages=906-919&rft.date=1982&rft.aulast=Martin&rft.aufirst=Michael&rfr_id=info%3Asid%2Fen.wikipedia.org%3ADiscourse+ethics" class="Z3988"></span></li> <li>Ryan, M.P., 1992, “Gender and Public Access: Women’s Politics in Nineteenth-Century America,” in Craig Calhoun, ed., Habermas and the Public Sphere (Cambridge, Massachusetts: MIT Press), pp. 259–288.</li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFShearmur1990" class="citation journal cs1">Shearmur, Jeremy (1990). "From Dialogue Rights to Property Rights: Foundations for Hayek's Legal Theory". <i><a href="/wiki/Critical_Review_(scholarly_journal)" class="mw-redirect" title="Critical Review (scholarly journal)">Critical Review</a></i>. <b>4</b> (1–2): 106–32. <a href="/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1080%2F08913819008459596">10.1080/08913819008459596</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Critical+Review&rft.atitle=From+Dialogue+Rights+to+Property+Rights%3A+Foundations+for+Hayek%27s+Legal+Theory&rft.volume=4&rft.issue=1%E2%80%932&rft.pages=106-32&rft.date=1990&rft_id=info%3Adoi%2F10.1080%2F08913819008459596&rft.aulast=Shearmur&rft.aufirst=Jeremy&rfr_id=info%3Asid%2Fen.wikipedia.org%3ADiscourse+ethics" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFShearmur1988" class="citation journal cs1">Shearmur, Jeremy (1988). "Habermas: A Critical Approach". <i>Critical Review</i>. <b>2</b>: 39–50. <a href="/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1080%2F08913818908459512">10.1080/08913818908459512</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Critical+Review&rft.atitle=Habermas%3A+A+Critical+Approach&rft.volume=2&rft.pages=39-50&rft.date=1988&rft_id=info%3Adoi%2F10.1080%2F08913818908459512&rft.aulast=Shearmur&rft.aufirst=Jeremy&rfr_id=info%3Asid%2Fen.wikipedia.org%3ADiscourse+ethics" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFShearmur1996" class="citation book cs1">Shearmur, Jeremy (1996). <span class="id-lock-registration" title="Free registration required"><a rel="nofollow" class="external text" href="https://archive.org/details/politicalthought0000shea"><i>The Political Thought of Karl Popper</i></a></span>. Routledge. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0-415-09726-0" title="Special:BookSources/978-0-415-09726-0"><bdi>978-0-415-09726-0</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Political+Thought+of+Karl+Popper&rft.pub=Routledge&rft.date=1996&rft.isbn=978-0-415-09726-0&rft.aulast=Shearmur&rft.aufirst=Jeremy&rft_id=https%3A%2F%2Farchive.org%2Fdetails%2Fpoliticalthought0000shea&rfr_id=info%3Asid%2Fen.wikipedia.org%3ADiscourse+ethics" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFShearmur1996" class="citation book cs1">Shearmur, Jeremy (1996). <i>Hayek and After</i>. Routledge. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0-415-14058-4" title="Special:BookSources/978-0-415-14058-4"><bdi>978-0-415-14058-4</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Hayek+and+After&rft.pub=Routledge&rft.date=1996&rft.isbn=978-0-415-14058-4&rft.aulast=Shearmur&rft.aufirst=Jeremy&rfr_id=info%3Asid%2Fen.wikipedia.org%3ADiscourse+ethics" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite class="citation web cs1"><a rel="nofollow" class="external text" href="https://web.archive.org/web/20080307094803/http://users.ugent.be/~frvandun/Texts/Articles/MurphyCallahan.pdf">"Comment on R.P.Murphy's & Gene Callahan's Critique of Hans-Hermann Hoppe's Argumentation"</a> <span class="cs1-format">(PDF)</span>. Archived from <a rel="nofollow" class="external text" href="http://users.ugent.be/~frvandun/Texts/Articles/MurphyCallahan.pdf">the original</a> <span class="cs1-format">(PDF)</span> on March 7, 2008.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=unknown&rft.btitle=Comment+on+R.P.Murphy%27s+%26+Gene+Callahan%27s+Critique+of+Hans-Hermann+Hoppe%27s+Argumentation&rft_id=http%3A%2F%2Fusers.ugent.be%2F~frvandun%2FTexts%2FArticles%2FMurphyCallahan.pdf&rfr_id=info%3Asid%2Fen.wikipedia.org%3ADiscourse+ethics" class="Z3988"></span></li></ul> </div> <div class="navbox-styles"><style data-mw-deduplicate="TemplateStyles:r1129693374">.mw-parser-output .hlist dl,.mw-parser-output .hlist ol,.mw-parser-output .hlist ul{margin:0;padding:0}.mw-parser-output .hlist dd,.mw-parser-output .hlist dt,.mw-parser-output .hlist li{margin:0;display:inline}.mw-parser-output .hlist.inline,.mw-parser-output .hlist.inline dl,.mw-parser-output .hlist.inline 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href="/wiki/Template:Ethics" title="Template:Ethics"><abbr title="View this template">v</abbr></a></li><li class="nv-talk"><a href="/wiki/Template_talk:Ethics" title="Template talk:Ethics"><abbr title="Discuss this template">t</abbr></a></li><li class="nv-edit"><a href="/wiki/Special:EditPage/Template:Ethics" title="Special:EditPage/Template:Ethics"><abbr title="Edit this template">e</abbr></a></li></ul></div><div id="Ethics" style="font-size:114%;margin:0 4em"><a href="/wiki/Ethics" title="Ethics">Ethics</a></div></th></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Normative_ethics" title="Normative ethics">Normative</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Consequentialism" title="Consequentialism">Consequentialism</a></li> <li><a href="/wiki/Deontological_ethics" class="mw-redirect" title="Deontological ethics">Deontology</a></li> <li><a href="/wiki/Ethics_of_care" title="Ethics of care">Care</a></li> <li><a href="/wiki/Moral_particularism" title="Moral particularism">Particularism</a></li> <li><a href="/wiki/Pragmatic_ethics" title="Pragmatic ethics">Pragmatic</a></li> <li><a href="/wiki/Role_ethics" title="Role ethics">Role</a></li> <li><a href="/wiki/Suffering-focused_ethics" title="Suffering-focused ethics">Suffering-focused</a></li> <li><a href="/wiki/Utilitarianism" title="Utilitarianism">Utilitarianism</a></li> <li><a href="/wiki/Virtue_ethics" title="Virtue ethics">Virtue</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Applied_ethics" title="Applied ethics">Applied</a></th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Animal_ethics" title="Animal ethics">Animal</a></li> <li><a href="/wiki/Ethics_of_artificial_intelligence" title="Ethics of artificial intelligence">Artificial intelligence</a></li> <li><a href="/wiki/Bioethics" title="Bioethics">Bio</a></li> <li><a href="/wiki/Business_ethics" title="Business ethics">Business</a></li> <li><a href="/wiki/Computer_ethics" title="Computer ethics">Computer</a></li> <li><a class="mw-selflink selflink">Discourse</a></li> <li><a href="/wiki/Engineering_ethics" title="Engineering ethics">Engineering</a></li> <li><a href="/wiki/Environmental_ethics" title="Environmental ethics">Environmental</a> <ul><li><a href="/wiki/Land_ethic" title="Land ethic">Land</a></li></ul></li> <li><a href="/wiki/Legal_ethics" title="Legal ethics">Legal</a></li> <li><a href="/wiki/Machine_ethics" title="Machine ethics">Machine</a></li> <li><a href="/wiki/Ethics_of_eating_meat" title="Ethics of eating meat">Meat eating</a></li> <li><a href="/wiki/Media_ethics" title="Media ethics">Media</a></li> <li><a href="/wiki/Medical_ethics" title="Medical ethics">Medical</a></li> <li><a href="/wiki/Nursing_ethics" title="Nursing ethics">Nursing</a></li> <li><a href="/wiki/Professional_ethics" title="Professional ethics">Professional</a></li> <li><a href="/wiki/Programming_ethics" title="Programming ethics">Programming</a></li> <li><a href="/wiki/Research_ethics" title="Research ethics">Research</a></li> <li><a href="/wiki/Sexual_ethics" title="Sexual ethics">Sexual</a></li> <li><a href="/wiki/Ethics_of_technology" title="Ethics of technology">Technology</a></li> <li><a href="/wiki/Ethics_of_terraforming" title="Ethics of terraforming">Terraforming</a></li> <li><a href="/wiki/Ethics_of_uncertain_sentience" title="Ethics of uncertain sentience">Uncertain sentience</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Metaethics" title="Metaethics">Meta</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Moral_absolutism" title="Moral absolutism">Absolutism</a></li> <li><a href="/wiki/Axiological_ethics" title="Axiological ethics">Axiology</a></li> <li><a href="/wiki/Cognitivism_(ethics)" title="Cognitivism (ethics)">Cognitivism</a> <ul><li><a href="/wiki/Moral_realism" title="Moral realism">Realism</a> <ul><li><a href="/wiki/Ethical_naturalism" title="Ethical naturalism">Naturalism</a></li> <li><a href="/wiki/Ethical_non-naturalism" title="Ethical non-naturalism">Non-naturalism</a></li></ul></li> <li><a href="/wiki/Ethical_subjectivism" title="Ethical subjectivism">Subjectivism</a> <ul><li><a href="/wiki/Ideal_observer_theory" title="Ideal observer theory">Ideal observer theory</a></li> <li><a href="/wiki/Divine_command_theory" title="Divine command theory">Divine command theory</a></li></ul></li></ul></li> <li><a href="/wiki/Moral_constructivism" title="Moral constructivism">Constructivism</a></li> <li><a href="/wiki/Euthyphro_dilemma" title="Euthyphro dilemma">Euthyphro dilemma</a></li> <li><a href="/wiki/Ethical_intuitionism" title="Ethical intuitionism">Intuitionism</a></li> <li><a href="/wiki/Moral_nihilism" title="Moral nihilism">Nihilism</a></li> <li><a href="/wiki/Non-cognitivism" title="Non-cognitivism">Non-cognitivism</a> <ul><li><a href="/wiki/Emotivism" title="Emotivism">Emotivism</a></li> <li><a href="/wiki/Expressivism" title="Expressivism">Expressivism</a></li> <li><a href="/wiki/Quasi-realism" title="Quasi-realism">Quasi-realism</a></li> <li><a href="/wiki/Universal_prescriptivism" title="Universal prescriptivism">Universal prescriptivism</a></li></ul></li> <li><a href="/wiki/Moral_rationalism" title="Moral rationalism">Rationalism</a></li> <li><a href="/wiki/Moral_relativism" title="Moral relativism">Relativism</a></li> <li><a href="/wiki/Moral_skepticism" title="Moral skepticism">Skepticism</a></li> <li><a href="/wiki/Moral_universalism" title="Moral universalism">Universalism</a> <ul><li><a href="/wiki/Value_pluralism" title="Value pluralism">Value monism – Value pluralism</a></li></ul></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Schools</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Buddhist_ethics" title="Buddhist ethics">Buddhist</a></li> <li><a href="/wiki/Christian_ethics" title="Christian ethics">Christian</a></li> <li><a href="/wiki/Confucianism" title="Confucianism">Confucian</a></li> <li><a href="/wiki/Epicureanism" title="Epicureanism">Epicurean</a></li> <li><a href="/wiki/Existentialism" title="Existentialism">Existentialist</a></li> <li><a href="/wiki/Feminist_ethics" title="Feminist ethics">Feminist</a></li> <li><a href="/wiki/Islamic_ethics" title="Islamic ethics">Islamic</a></li> <li><a href="/wiki/Jewish_ethics" title="Jewish ethics">Jewish</a></li> <li><a href="/wiki/Kantian_ethics" title="Kantian ethics">Kantian</a></li> <li><a href="/wiki/Rousseauism" class="mw-redirect" title="Rousseauism">Rousseauian</a></li> <li><a href="/wiki/Stoicism" title="Stoicism">Stoic</a></li> <li><a href="/wiki/Taoism" title="Taoism">Tao</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Concepts</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Authority" title="Authority">Authority</a></li> <li><a href="/wiki/Autonomy" title="Autonomy">Autonomy</a></li> <li><a href="/wiki/Common_sense" title="Common sense">Common sense</a></li> <li><a href="/wiki/Compassion" title="Compassion">Compassion</a></li> <li><a href="/wiki/Conscience" title="Conscience">Conscience</a></li> <li><a href="/wiki/Consent" title="Consent">Consent</a></li> <li><a href="/wiki/Culture_of_life" title="Culture of life">Culture of life</a></li> <li><a href="/wiki/Dignity" title="Dignity">Dignity</a></li> <li><a href="/wiki/Double_standard" title="Double standard">Double standard</a></li> <li><a href="/wiki/Duty" title="Duty">Duty</a></li> <li><a href="/wiki/Egalitarianism" title="Egalitarianism">Equality</a></li> <li><a href="/wiki/Etiquette" title="Etiquette">Etiquette</a></li> <li><a href="/wiki/Eudaimonia" title="Eudaimonia">Eudaimonia</a></li> <li><a href="/wiki/Family_values" title="Family values">Family values</a></li> <li><a href="/wiki/Fidelity" title="Fidelity">Fidelity</a></li> <li><a href="/wiki/Free_will" title="Free will">Free will</a></li> <li><a href="/wiki/Good_and_evil" title="Good and evil">Good and evil</a> <ul><li><a href="/wiki/Good" title="Good">Good</a></li> <li><a href="/wiki/Evil" title="Evil">Evil</a></li> <li><a href="/wiki/Problem_of_evil" title="Problem of evil">Problem of evil</a></li></ul></li> <li><a href="/wiki/Happiness" title="Happiness">Happiness</a></li> <li><a href="/wiki/Honour" title="Honour">Honour</a></li> <li><a href="/wiki/Ideal_(ethics)" title="Ideal (ethics)">Ideal</a></li> <li><a href="/wiki/Immorality" title="Immorality">Immorality</a></li> <li><a href="/wiki/Justice" title="Justice">Justice</a></li> <li><a href="/wiki/Liberty" title="Liberty">Liberty</a></li> <li><a href="/wiki/Loyalty" title="Loyalty">Loyalty</a></li> <li><a href="/wiki/Moral_agency" title="Moral agency">Moral agency</a></li> <li><a href="/wiki/Moral_courage" title="Moral courage">Moral courage</a></li> <li><a href="/wiki/Moral_hierarchy" title="Moral hierarchy">Moral hierarchy</a></li> <li><a href="/wiki/Moral_imperative" title="Moral imperative">Moral imperative</a></li> <li><a href="/wiki/Morality" title="Morality">Morality</a></li> <li><a href="/wiki/Norm_(philosophy)" title="Norm (philosophy)">Norm</a></li> <li><a href="/wiki/Pacifism" title="Pacifism">Pacifism</a></li> <li><a href="/wiki/Political_freedom" title="Political freedom">Political freedom</a></li> <li><a href="/wiki/Precept" title="Precept">Precept</a></li> <li><a href="/wiki/Rights" title="Rights">Rights</a></li> <li><a href="/wiki/Self-discipline" class="mw-redirect" title="Self-discipline">Self-discipline</a></li> <li><a href="/wiki/Suffering" title="Suffering">Suffering</a></li> <li><a href="/wiki/Stewardship" title="Stewardship">Stewardship</a></li> <li><a href="/wiki/Sympathy" title="Sympathy">Sympathy</a></li> <li><a href="/wiki/Theodicy" title="Theodicy">Theodicy</a></li> <li><a href="/wiki/Torture" title="Torture">Torture</a></li> <li><a href="/wiki/Trust_(social_science)" title="Trust (social science)">Trust</a></li> <li><a href="/wiki/Value_(ethics)" class="mw-redirect" title="Value (ethics)">Value</a> <ul><li><a href="/wiki/Intrinsic_value_(ethics)" title="Intrinsic value (ethics)">Intrinsic</a></li> <li><a href="/wiki/Japanese_values" title="Japanese values">Japan</a></li> <li><a href="/wiki/Values_(Western_philosophy)" title="Values (Western philosophy)">Western</a></li></ul></li> <li><a href="/wiki/Vice" title="Vice">Vice</a></li> <li><a href="/wiki/Virtue" title="Virtue">Virtue</a></li> <li><a href="/wiki/Vow" title="Vow">Vow</a></li> <li><a href="/wiki/Wrongdoing" title="Wrongdoing">Wrong</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/List_of_ethicists" title="List of ethicists">Ethicists<br /></a></th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Laozi" title="Laozi">Laozi</a></li> <li><a href="/wiki/Socrates" title="Socrates">Socrates</a></li> <li><a href="/wiki/Plato" title="Plato">Plato</a></li> <li><a href="/wiki/Aristotle" title="Aristotle">Aristotle</a></li> <li><a href="/wiki/Diogenes" title="Diogenes">Diogenes</a></li> <li><a href="/wiki/Thiruvalluvar" title="Thiruvalluvar">Valluvar</a></li> <li><a href="/wiki/Cicero" title="Cicero">Cicero</a></li> <li><a href="/wiki/Confucius" title="Confucius">Confucius</a></li> <li><a href="/wiki/Augustine_of_Hippo" title="Augustine of Hippo">Augustine</a></li> <li><a href="/wiki/Mencius" title="Mencius">Mencius</a></li> <li><a href="/wiki/Mozi" title="Mozi">Mozi</a></li> <li><a href="/wiki/Xunzi_(philosopher)" title="Xunzi (philosopher)">Xunzi</a></li> <li><a href="/wiki/Thomas_Aquinas" title="Thomas Aquinas">Aquinas</a></li> <li><a href="/wiki/Baruch_Spinoza" title="Baruch Spinoza">Spinoza</a></li> <li><a href="/wiki/Joseph_Butler" title="Joseph Butler">Butler</a></li> <li><a href="/wiki/David_Hume" title="David Hume">Hume</a></li> <li><a href="/wiki/Adam_Smith" title="Adam Smith">Smith</a></li> <li><a href="/wiki/Immanuel_Kant" title="Immanuel Kant">Kant</a></li> <li><a href="/wiki/Georg_Wilhelm_Friedrich_Hegel" title="Georg Wilhelm Friedrich Hegel">Hegel</a></li> <li><a href="/wiki/Arthur_Schopenhauer" title="Arthur Schopenhauer">Schopenhauer</a></li> <li><a href="/wiki/Jeremy_Bentham" title="Jeremy Bentham">Bentham</a></li> <li><a href="/wiki/John_Stuart_Mill" title="John Stuart Mill">Mill</a></li> <li><a href="/wiki/S%C3%B8ren_Kierkegaard" title="Søren Kierkegaard">Kierkegaard</a></li> <li><a href="/wiki/Henry_Sidgwick" title="Henry Sidgwick">Sidgwick</a></li> <li><a href="/wiki/Friedrich_Nietzsche" title="Friedrich Nietzsche">Nietzsche</a></li> <li><a href="/wiki/G._E._Moore" title="G. E. Moore">Moore</a></li> <li><a href="/wiki/Karl_Barth" title="Karl Barth">Barth</a></li> <li><a href="/wiki/Paul_Tillich" title="Paul Tillich">Tillich</a></li> <li><a href="/wiki/Dietrich_Bonhoeffer" title="Dietrich Bonhoeffer">Bonhoeffer</a></li> <li><a href="/wiki/Philippa_Foot" title="Philippa Foot">Foot</a></li> <li><a href="/wiki/John_Rawls" title="John Rawls">Rawls</a></li> <li><a href="/wiki/John_Dewey" title="John Dewey">Dewey</a></li> <li><a href="/wiki/Bernard_Williams" title="Bernard Williams">Williams</a></li> <li><a href="/wiki/J._L._Mackie" title="J. L. Mackie">Mackie</a></li> <li><a href="/wiki/G._E._M._Anscombe" title="G. E. M. Anscombe">Anscombe</a></li> <li><a href="/wiki/William_Frankena" title="William Frankena">Frankena</a></li> <li><a href="/wiki/Alasdair_MacIntyre" title="Alasdair MacIntyre">MacIntyre</a></li> <li><a href="/wiki/R._M._Hare" title="R. M. Hare">Hare</a></li> <li><a href="/wiki/Peter_Singer" title="Peter Singer">Singer</a></li> <li><a href="/wiki/Derek_Parfit" title="Derek Parfit">Parfit</a></li> <li><a href="/wiki/Thomas_Nagel" title="Thomas Nagel">Nagel</a></li> <li><a href="/wiki/Robert_Merrihew_Adams" title="Robert Merrihew Adams">Adams</a></li> <li><a href="/wiki/Charles_Taylor_(philosopher)" title="Charles Taylor (philosopher)">Taylor</a></li> <li><a href="/wiki/Joxe_Azurmendi" title="Joxe Azurmendi">Azurmendi</a></li> <li><a href="/wiki/Christine_Korsgaard" title="Christine Korsgaard">Korsgaard</a></li> <li><a href="/wiki/Martha_Nussbaum" title="Martha Nussbaum">Nussbaum</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Works</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0;font-style:italic;"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Nicomachean_Ethics" title="Nicomachean Ethics">Nicomachean Ethics</a> <span style="font-size:85%;">(c. 322 BC)</span></li> <li><a href="/wiki/Ethics_(Spinoza_book)" class="mw-redirect" title="Ethics (Spinoza book)">Ethics (Spinoza)</a> <span style="font-size:85%;">(1677)</span></li> <li><a href="/wiki/Fifteen_Sermons_Preached_at_the_Rolls_Chapel" title="Fifteen Sermons Preached at the Rolls Chapel">Fifteen Sermons Preached at the Rolls Chapel</a> <span style="font-size:85%;">(1726)</span></li> <li><a href="/wiki/A_Treatise_of_Human_Nature" title="A Treatise of Human Nature">A Treatise of Human Nature</a> <span style="font-size:85%;">(1740)</span></li> <li><a href="/wiki/The_Theory_of_Moral_Sentiments" title="The Theory of Moral Sentiments">The Theory of Moral Sentiments</a> <span style="font-size:85%;">(1759)</span></li> <li><a href="/wiki/An_Introduction_to_the_Principles_of_Morals_and_Legislation" title="An Introduction to the Principles of Morals and Legislation">An Introduction to the Principles of Morals and Legislation</a> <span style="font-size:85%;">(1780)</span></li> <li><a href="/wiki/Groundwork_of_the_Metaphysics_of_Morals" title="Groundwork of the Metaphysics of Morals">Groundwork of the Metaphysics of Morals</a> <span style="font-size:85%;">(1785)</span></li> <li><a href="/wiki/Critique_of_Practical_Reason" title="Critique of Practical Reason">Critique of Practical Reason</a> <span style="font-size:85%;">(1788)</span></li> <li><a href="/wiki/Elements_of_the_Philosophy_of_Right" title="Elements of the Philosophy of Right">Elements of the Philosophy of Right</a> <span style="font-size:85%;">(1820)</span></li> <li><a href="/wiki/Either/Or_(Kierkegaard_book)" title="Either/Or (Kierkegaard book)">Either/Or</a> <span style="font-size:85%;">(1843)</span></li> <li><a href="/wiki/Utilitarianism_(book)" title="Utilitarianism (book)">Utilitarianism</a> <span style="font-size:85%;">(1861)</span></li> <li><a href="/wiki/The_Methods_of_Ethics" title="The Methods of Ethics">The Methods of Ethics</a> <span style="font-size:85%;">(1874)</span></li> <li><a href="/wiki/On_the_Genealogy_of_Morality" title="On the Genealogy of Morality">On the Genealogy of Morality</a> <span style="font-size:85%;">(1887)</span></li> <li><a href="/wiki/Principia_Ethica" title="Principia Ethica">Principia Ethica</a> <span style="font-size:85%;">(1903)</span></li> <li><a href="/wiki/A_Theory_of_Justice" title="A Theory of Justice">A Theory of Justice</a> <span style="font-size:85%;">(1971)</span></li> <li><a href="/wiki/Practical_Ethics" title="Practical Ethics">Practical Ethics</a> <span style="font-size:85%;">(1979)</span></li> <li><a href="/wiki/After_Virtue" title="After Virtue">After Virtue</a> <span style="font-size:85%;">(1981)</span></li> <li><a href="/wiki/Reasons_and_Persons" title="Reasons and Persons">Reasons and Persons</a> <span style="font-size:85%;">(1984)</span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Related</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Axiology" class="mw-redirect" title="Axiology">Axiology</a></li> <li><a href="/wiki/Casuistry" title="Casuistry">Casuistry</a></li> <li><a href="/wiki/Descriptive_ethics" title="Descriptive ethics">Descriptive ethics</a></li> <li><a href="/wiki/Ethics_in_religion" title="Ethics in religion">Ethics in religion</a></li> <li><a href="/wiki/Evolutionary_ethics" title="Evolutionary ethics">Evolutionary ethics</a></li> <li><a href="/wiki/History_of_ethics" title="History of ethics">History of ethics</a></li> <li><a href="/wiki/Human_rights" title="Human rights">Human rights</a></li> <li><a href="/wiki/Ideology" title="Ideology">Ideology</a></li> <li><a href="/wiki/Moral_psychology" title="Moral psychology">Moral psychology</a></li> <li><a href="/wiki/Philosophy_of_law" class="mw-redirect" title="Philosophy of law">Philosophy of law</a></li> <li><a href="/wiki/Political_philosophy" 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