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Tillichian Courage to Be, or How to Fight Fraudulent Practices

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Financial Crimes and Existential Philosophy

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Abstract

According to Paul Tillich, courage to be has two basic components: (i) the courage of self-affirmation (the courage to be oneself); (ii) the courage to be as part of a community. The courage to accept acceptance is nothing but the religious dimension of the courage to be: due to our faith in God, courage to be helps us to accept our guilt and fate. Ultimately, our courage to be makes us discovering that God is above the God of theism. God is above the subject-object dichotomy. The growing phenomenon of fraudulent practices in our era is real challenge for ethically-based decision-making processes. Prevention strategies against fraudulent practices could focus on what makes individuals safeguarding their hope into humankind. The courage to be could be rooted in ethical principles/values that individuals are using for defining who-they-are. Moral courage is the courage to be oneself in front of ethical dilemmas, in spite of social pressures and/or structures of non-being. Structures of non-being are trying to make us estranged from who-we-are. We cannot tolerate fraudulent practices, since they imply manipulation, lies, and deception. If we want to remain who-we-are, we must fight them. At least, we cannot participate in fraudulent processes without abandoning part of who-we-are. Otherwise, we would lose part of our being (or being estranged from who-we-are), when participating in structures of non-being.

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Notes

  1. 1.

    Heidegger (1962, 62) defined three meanings of hermeneutics: (1) interpreting as task; (2) working out the conditions on which the possibility of any ontological investigation actually depends; (3) interpreting Dasein’s Being, that is, Dasein as the entity which has the possibility of existence.

  2. 2.

    Heidegger actually knew the way care was understood by Stoics (for instance, Seneca 1954) and by Christians (see: Ps 55, 23; Mt 6, 25–34; Lc 10, 40–42; 1 P 5, 7: care as concern/worry). However, the Christian notion of sollicitudo was too closely linked to God. So, Heidegger (1962, 268) tried to deepen the notion of care, while remaining aware that Aristotle’s ontology could be quite helpful in his philosophical questioning (Heidegger 1962, 492: H. 199, n. vii).

  3. 3.

    Heidegger (1962, 298) referred to Tolstoy’s The Death of Ivan Ilyitch as “presenting the phenomenon of the disruption and breakdown of having someone die”. Indeed, Tolstoy described the feeling we could have when someone is dead, that is, the feeling of relief (I am not dead). Tolstoy analyzed the process of dying: “Gnawing, agonising pain never ceasing for an instant; the hopeless sense of life always ebbing away, but still not yet gone; always swooping down on him that fearful, hated death which was the only reality, and always the same falsity” (Leo Tolstoy, The Death of Ivan Ilyitch, New York: The Library Press, p. 49).

  4. 4.

    Heidegger (1962, 484) referred to Bergson’s notion of Time as quantitative Succession. Bergson looked at true duration whose heterogeneous instants are interconnected (every instant could be brought closer to the contemporaneous state of external world and is isolated from other instants through such bring-closeness). We could then compare both realities and develop a symbolic representation of duration, as it is drawn from space. Duration takes the illusory form of an homogeneous milieu (Henri Bergson, Essai sur les données immédiates de la conscience. Paris: PUF, 1961, p. 82).

  5. 5.

    According to Heidegger (1962, 374), the basis of resoluteness is Present as making present.

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  1. Département de management, Université de Sherbrooke Faculté d’administration, Sherbrooke, Québec, Canada

    Michel Dion

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Dion, M. (2014). Tillichian Courage to Be, or How to Fight Fraudulent Practices. In: Financial Crimes and Existential Philosophy. Ethical Economy. Springer, Dordrecht. https://doi.org/10.1007/978-94-007-7326-4_6

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