1.
Gluchman, Vasil
Theories of Professional Ethics Conference
Proceedings of the XXIII World Congress of Philosophy, vol. 12, 2018.
@conference{nokey,
title = {Theories of Professional Ethics},
author = {Vasil Gluchman},
year = {2018},
date = {2018-01-01},
booktitle = {Proceedings of the XXIII World Congress of Philosophy},
volume = {12},
pages = {137-141},
abstract = {Professional ethics including work ethics is most frequently associated with deontological ethics; however, lately it has been developed in the context of virtue ethics. A great number of authors have criticised the possible alignment of professional ethics with consequentialist ethics. Author defines the structure of professional ethics also as work ethics that would correspond to the needs of forming a professional ethical framework as well as the value tendencies of consequentialist ethics in its non-utilitarian form. There is an emphasis on the values of humanity, human dignity and moral right of man, also taking into regard values of justice, liability, tolerance and responsibility (all that in an effort to achieve a prevalence of positive over negative consequences).
},
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pubstate = {published},
tppubtype = {conference}
}
Professional ethics including work ethics is most frequently associated with deontological ethics; however, lately it has been developed in the context of virtue ethics. A great number of authors have criticised the possible alignment of professional ethics with consequentialist ethics. Author defines the structure of professional ethics also as work ethics that would correspond to the needs of forming a professional ethical framework as well as the value tendencies of consequentialist ethics in its non-utilitarian form. There is an emphasis on the values of humanity, human dignity and moral right of man, also taking into regard values of justice, liability, tolerance and responsibility (all that in an effort to achieve a prevalence of positive over negative consequences).
2.
Kuldova, Tereza
Fatalist Luxuries: Of Inequality, Wasting and Anti-Work Ethic in India Journal Article
In: Cultural Politics, vol. 12, iss. 1, pp. 110-129, 2016.
@article{nokey,
title = {Fatalist Luxuries: Of Inequality, Wasting and Anti-Work Ethic in India},
author = {Tereza Kuldova},
year = {2016},
date = {2016-01-01},
journal = {Cultural Politics},
volume = {12},
issue = {1},
pages = {110-129},
abstract = {This article, grounded in long-term ethnographic research among producers of contemporary luxurious embroideries and fashions in Lucknow, a North Indian city famous for its golden age as a powerful cultural center of opulence and excess, shows how anthropological knowledge can enrich current critical discussions of luxury and inequality. Since the 1990s, anthropology has seen a boom in consumption and material culture studies coterminous with the rise of identity politics and its celebration of diversity. In anthropological theory, as well, linking consumption to identity has stolen the limelight. In the process, questions of production, inequality, and reproduction of social structures have been overshadowed. Critical reappraisal of luxury in anthropological theory can paradoxically show us a way out of this identity trap, since luxury, unlike other consumer goods, demands that we think about inequality. Luxury also forces us to think beyond luxury brands, goods, and commodified experiences, pushing us toward more fundamental questions about what constitutes a good life, morality, and social order. The ethnographic case presented here, which reveals how structural violence can go hand-in-hand with paradoxical luxuries facilitated by fatalist attitudes, points to what such an anthropology of luxury might look like. In a village near Lucknow, women embroider luxury pieces for fashion ramps and celebrities, while being fed meritocratic dreams of individual progress and success by fashion designers and nongovernmental organizations (NGOs) who try to convince them to work ever harder in the name of empowerment. But the women laugh at luxury goods, designers, and middle-class activists and, instead, insist on an antiwork ethic and a valorization of leisure—on wasting time over working; they prefer to “luxuriate” rather than indulge in luxury goods. However, this perception of luxury is connected to hierarchical inequality and a sense of social fatalism that has been reinvigorated through new experiences with competitive inequality, neoliberal pollution, and the false promises of meritocracy.},
keywords = {},
pubstate = {published},
tppubtype = {article}
}
This article, grounded in long-term ethnographic research among producers of contemporary luxurious embroideries and fashions in Lucknow, a North Indian city famous for its golden age as a powerful cultural center of opulence and excess, shows how anthropological knowledge can enrich current critical discussions of luxury and inequality. Since the 1990s, anthropology has seen a boom in consumption and material culture studies coterminous with the rise of identity politics and its celebration of diversity. In anthropological theory, as well, linking consumption to identity has stolen the limelight. In the process, questions of production, inequality, and reproduction of social structures have been overshadowed. Critical reappraisal of luxury in anthropological theory can paradoxically show us a way out of this identity trap, since luxury, unlike other consumer goods, demands that we think about inequality. Luxury also forces us to think beyond luxury brands, goods, and commodified experiences, pushing us toward more fundamental questions about what constitutes a good life, morality, and social order. The ethnographic case presented here, which reveals how structural violence can go hand-in-hand with paradoxical luxuries facilitated by fatalist attitudes, points to what such an anthropology of luxury might look like. In a village near Lucknow, women embroider luxury pieces for fashion ramps and celebrities, while being fed meritocratic dreams of individual progress and success by fashion designers and nongovernmental organizations (NGOs) who try to convince them to work ever harder in the name of empowerment. But the women laugh at luxury goods, designers, and middle-class activists and, instead, insist on an antiwork ethic and a valorization of leisure—on wasting time over working; they prefer to “luxuriate” rather than indulge in luxury goods. However, this perception of luxury is connected to hierarchical inequality and a sense of social fatalism that has been reinvigorated through new experiences with competitive inequality, neoliberal pollution, and the false promises of meritocracy.
3.
Gluchman, Vasil
Professional Ethics as Work Ethics and Ethics of Relations Book
2014.
@book{nokey,
title = {Professional Ethics as Work Ethics and Ethics of Relations},
author = {Vasil Gluchman },
year = {2014},
date = {2014-01-01},
abstract = {Within this book, the author critically examines the term profession and, unlike many ‘aristocratic’ or elitist definitions of the profession, comes to a more democratic understanding of the profession, which, in his view, corresponds to the current dynamic approach to the profession as a qualified and quality work. Consequently, the author pays attention to researching the nature of the work and its importance at present. In this context, it also deals with labour values, access to labour, which are of importance and role in developed Western countries. Many authors, starting with Max Weber in his work “Protestant Ethics and the Spirit of Capitalism” (1905), but also for example Adrian Furnham in his book “Protestant Work Ethic” (1990), Richard Sennett in “The Corrosion of Character” (1998) point to a contradictory understanding of values related to the job at present.
},
keywords = {},
pubstate = {published},
tppubtype = {book}
}
Within this book, the author critically examines the term profession and, unlike many ‘aristocratic’ or elitist definitions of the profession, comes to a more democratic understanding of the profession, which, in his view, corresponds to the current dynamic approach to the profession as a qualified and quality work. Consequently, the author pays attention to researching the nature of the work and its importance at present. In this context, it also deals with labour values, access to labour, which are of importance and role in developed Western countries. Many authors, starting with Max Weber in his work “Protestant Ethics and the Spirit of Capitalism” (1905), but also for example Adrian Furnham in his book “Protestant Work Ethic” (1990), Richard Sennett in “The Corrosion of Character” (1998) point to a contradictory understanding of values related to the job at present.
2018
Gluchman, Vasil
Theories of Professional Ethics Conference
Proceedings of the XXIII World Congress of Philosophy, vol. 12, 2018.
Abstract | Tags: philosophy, work ethics
@conference{nokey,
title = {Theories of Professional Ethics},
author = {Vasil Gluchman},
year = {2018},
date = {2018-01-01},
booktitle = {Proceedings of the XXIII World Congress of Philosophy},
volume = {12},
pages = {137-141},
abstract = {Professional ethics including work ethics is most frequently associated with deontological ethics; however, lately it has been developed in the context of virtue ethics. A great number of authors have criticised the possible alignment of professional ethics with consequentialist ethics. Author defines the structure of professional ethics also as work ethics that would correspond to the needs of forming a professional ethical framework as well as the value tendencies of consequentialist ethics in its non-utilitarian form. There is an emphasis on the values of humanity, human dignity and moral right of man, also taking into regard values of justice, liability, tolerance and responsibility (all that in an effort to achieve a prevalence of positive over negative consequences).
},
keywords = {philosophy, work ethics},
pubstate = {published},
tppubtype = {conference}
}
Professional ethics including work ethics is most frequently associated with deontological ethics; however, lately it has been developed in the context of virtue ethics. A great number of authors have criticised the possible alignment of professional ethics with consequentialist ethics. Author defines the structure of professional ethics also as work ethics that would correspond to the needs of forming a professional ethical framework as well as the value tendencies of consequentialist ethics in its non-utilitarian form. There is an emphasis on the values of humanity, human dignity and moral right of man, also taking into regard values of justice, liability, tolerance and responsibility (all that in an effort to achieve a prevalence of positive over negative consequences).
2016
Kuldova, Tereza
Fatalist Luxuries: Of Inequality, Wasting and Anti-Work Ethic in India Journal Article
In: Cultural Politics, vol. 12, iss. 1, pp. 110-129, 2016.
Abstract | Tags: contemporary, ethnography, india, qualitative research, textile industry, work ethics
@article{nokey,
title = {Fatalist Luxuries: Of Inequality, Wasting and Anti-Work Ethic in India},
author = {Tereza Kuldova},
year = {2016},
date = {2016-01-01},
journal = {Cultural Politics},
volume = {12},
issue = {1},
pages = {110-129},
abstract = {This article, grounded in long-term ethnographic research among producers of contemporary luxurious embroideries and fashions in Lucknow, a North Indian city famous for its golden age as a powerful cultural center of opulence and excess, shows how anthropological knowledge can enrich current critical discussions of luxury and inequality. Since the 1990s, anthropology has seen a boom in consumption and material culture studies coterminous with the rise of identity politics and its celebration of diversity. In anthropological theory, as well, linking consumption to identity has stolen the limelight. In the process, questions of production, inequality, and reproduction of social structures have been overshadowed. Critical reappraisal of luxury in anthropological theory can paradoxically show us a way out of this identity trap, since luxury, unlike other consumer goods, demands that we think about inequality. Luxury also forces us to think beyond luxury brands, goods, and commodified experiences, pushing us toward more fundamental questions about what constitutes a good life, morality, and social order. The ethnographic case presented here, which reveals how structural violence can go hand-in-hand with paradoxical luxuries facilitated by fatalist attitudes, points to what such an anthropology of luxury might look like. In a village near Lucknow, women embroider luxury pieces for fashion ramps and celebrities, while being fed meritocratic dreams of individual progress and success by fashion designers and nongovernmental organizations (NGOs) who try to convince them to work ever harder in the name of empowerment. But the women laugh at luxury goods, designers, and middle-class activists and, instead, insist on an antiwork ethic and a valorization of leisure—on wasting time over working; they prefer to “luxuriate” rather than indulge in luxury goods. However, this perception of luxury is connected to hierarchical inequality and a sense of social fatalism that has been reinvigorated through new experiences with competitive inequality, neoliberal pollution, and the false promises of meritocracy.},
keywords = {contemporary, ethnography, india, qualitative research, textile industry, work ethics},
pubstate = {published},
tppubtype = {article}
}
This article, grounded in long-term ethnographic research among producers of contemporary luxurious embroideries and fashions in Lucknow, a North Indian city famous for its golden age as a powerful cultural center of opulence and excess, shows how anthropological knowledge can enrich current critical discussions of luxury and inequality. Since the 1990s, anthropology has seen a boom in consumption and material culture studies coterminous with the rise of identity politics and its celebration of diversity. In anthropological theory, as well, linking consumption to identity has stolen the limelight. In the process, questions of production, inequality, and reproduction of social structures have been overshadowed. Critical reappraisal of luxury in anthropological theory can paradoxically show us a way out of this identity trap, since luxury, unlike other consumer goods, demands that we think about inequality. Luxury also forces us to think beyond luxury brands, goods, and commodified experiences, pushing us toward more fundamental questions about what constitutes a good life, morality, and social order. The ethnographic case presented here, which reveals how structural violence can go hand-in-hand with paradoxical luxuries facilitated by fatalist attitudes, points to what such an anthropology of luxury might look like. In a village near Lucknow, women embroider luxury pieces for fashion ramps and celebrities, while being fed meritocratic dreams of individual progress and success by fashion designers and nongovernmental organizations (NGOs) who try to convince them to work ever harder in the name of empowerment. But the women laugh at luxury goods, designers, and middle-class activists and, instead, insist on an antiwork ethic and a valorization of leisure—on wasting time over working; they prefer to “luxuriate” rather than indulge in luxury goods. However, this perception of luxury is connected to hierarchical inequality and a sense of social fatalism that has been reinvigorated through new experiences with competitive inequality, neoliberal pollution, and the false promises of meritocracy.
2014
Gluchman, Vasil
Professional Ethics as Work Ethics and Ethics of Relations Book
2014.
Abstract | Tags: philosophy, work ethics
@book{nokey,
title = {Professional Ethics as Work Ethics and Ethics of Relations},
author = {Vasil Gluchman },
year = {2014},
date = {2014-01-01},
abstract = {Within this book, the author critically examines the term profession and, unlike many ‘aristocratic’ or elitist definitions of the profession, comes to a more democratic understanding of the profession, which, in his view, corresponds to the current dynamic approach to the profession as a qualified and quality work. Consequently, the author pays attention to researching the nature of the work and its importance at present. In this context, it also deals with labour values, access to labour, which are of importance and role in developed Western countries. Many authors, starting with Max Weber in his work “Protestant Ethics and the Spirit of Capitalism” (1905), but also for example Adrian Furnham in his book “Protestant Work Ethic” (1990), Richard Sennett in “The Corrosion of Character” (1998) point to a contradictory understanding of values related to the job at present.
},
keywords = {philosophy, work ethics},
pubstate = {published},
tppubtype = {book}
}
Within this book, the author critically examines the term profession and, unlike many ‘aristocratic’ or elitist definitions of the profession, comes to a more democratic understanding of the profession, which, in his view, corresponds to the current dynamic approach to the profession as a qualified and quality work. Consequently, the author pays attention to researching the nature of the work and its importance at present. In this context, it also deals with labour values, access to labour, which are of importance and role in developed Western countries. Many authors, starting with Max Weber in his work “Protestant Ethics and the Spirit of Capitalism” (1905), but also for example Adrian Furnham in his book “Protestant Work Ethic” (1990), Richard Sennett in “The Corrosion of Character” (1998) point to a contradictory understanding of values related to the job at present.