By Ibo van de Poel, Lambèr Royakkers
Featuring quite a lot of foreign case stories, Ethics, know-how, and Engineering provides a special and systematic process for engineering scholars to house the moral concerns which are more and more inherent in engineering practice.
• makes use of a scientific method of moral case research – the moral cycle – which includes a wide variety of real-life foreign case experiences together with the Challenger area commute, the usher in of unfastened firm and biofuels;
• Covers a wide variety of issues, together with ethics in layout, dangers, accountability, sustainability, and rising technologies;
• can be utilized together with the web ethics instrument Agora;
• presents engineering scholars with a transparent creation to the most moral theories;
• contains an in depth word list with key words.
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Extra resources for Ethics, Technology, and Engineering: An Introduction
And ‘opposition’ here is not meant as something ‘outside’ of traditional ethics The ‘Ethics of Deconstruction’? 35 or politics, but rather as something that is opposed to and distinct from something else. Then through the connections he establishes, and the alignment forged, between Levinasian ethics and deconstruction, Critchley also opposes deconstruction to the ethics of the metaphysical tradition. In other words, this opposition fixes Levinasian ethics (and therefore deconstruction) as the alternative to traditional ethics (represented in and through Miller’s Kantian approach).
In other words, this opposition fixes Levinasian ethics (and therefore deconstruction) as the alternative to traditional ethics (represented in and through Miller’s Kantian approach). Consequently, Critchley appears to gloss over the ‘otherness’ within traditional, or metaphysical, determinations of ethics, which deconstructive double reading reveals. The irony is that having constructed this opposition, Critchley undermines it through his constitution of yet another opposition, this time between Levinas and deconstruction.
Critchley 1999, 242, fn. 21; italics mine) The opposition constructed here between ethics and politics in Derrida’s work is confirmed when Critchley poses the rhetorical question: ‘in the rigorous, quasi-transcendental delineation of undecidability as the dimension of political responsibility, is there not an implicit refusal of the ontic, the factical, and the empirical’? (Critchley 1999, 200) We could ask Critchley, in turn, if undecidability is quasi-transcendental, then how can it refuse the ontic, the factical, the empirical; in short, what Critchley defines as la politique?