Abstract
In this chapter, it is argued that both the philosophical and complexity positions that are drawn on in this work necessitate an ethics of living, understood in terms of ethical praxis.
In the traditional understanding of moral theory, the theorist seeks to defend a priori moral obligations (deontology) or formulate a moral purpose (teleology), both of which can be translated into specific principles and rules. If however one accepts complexity (including moral complexity), then it stands to reason that meaning (including moral meaning) cannot be fixed in advance. As a result, morality (which is traditionally understood in terms of a normative system dictating right action) is reinscribed as praxis, wherein decisions and actions are not measured against predefined norms, but come to constitute the very subjects that undertake them.
The exact nature and significance of ethical praxis however varies according to the position studied. In this chapter, two views on praxis are presented, namely Derrida’s experiential praxis and Nancy’s praxis defined as an engagement in, and with, originary ethics. Whereas Derrida’s praxis gives rise to an ethics of alterity, Nancy’s praxis translates as the duty to make sense or the duty to respect existence. The practical implications that their insights hold for understanding, and practising, the ethics of living are also explored.
It is clear, however, that ethics has nothing to do with punishment and reward in the usual sense of the terms. Nevertheless, there must indeed be some kind of ethical reward and punishment, but they must reside in the action itself.
- Ludwig Wittgenstein ( 1921 ), Logisch-Philosophische Abhandlung
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Notes
- 1.
- 2.
- 3.
Under erasure (sous rapture) is a typographical expression introduced by Heidegger and employed extensively by Derrida. It involves crossing out words, but in such a manner that they remain legible. It denotes the inadequacy (yet necessity) of using concepts to represent meaning (which is excessive and undecidable ). It also highlights our inability to rid ourselves of metaphysical concepts.
- 4.
See footnote 6 in this chapter.
- 5.
See Sect. 3.4.2.1.
- 6.
The prefix ex- (Latin) or ek- (Greek) means ‘out of’ or ‘outside of’. It is derived from exclosure (an area from which unwanted animals are excluded ) and exurbia (the area outside of the city).
- 7.
This argument is drawn from Woermann (2013: 281–282).
- 8.
See Sect. 3.5.2.
- 9.
Part of this analysis is informed by the arguments posited in Woermann (2013: 281–283).
- 10.
The discussion on the meta-ethical position presented here is taken from the article by Woermann and Cilliers (2012: 451–452).
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Woermann, M. (2016). The Ethics of Living. In: Bridging Complexity and Post-Structuralism. Springer, Cham. https://doi.org/10.1007/978-3-319-39047-5_6
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