Ethics as an Active Self-construction of the Human

本资料包含pdf文件1个，下载需要1积分

Chinese Business Review，ISSN 1537-1506May 2013，Vo1.12，No.5，324-329Ethics as an Active Self-construction of the HumanConceio SoaresUniversidade Cat61ica Portuguesa，Porto，PortugalThis paper will attempt to clarithe clear tendency，in our contemporary world，to look at ethics as something thatcures”al wrongs，al unbalance，and all evils from the political，environmental，to the business ones.For thisreason，there is nothing beter than to tum to ethics in order tomoralise”the system an d the world，when thenumerous news of fraud，injustice，and scandals are a part of everyday life in the business world and in our society。

But，is this the role of ethicsCan we reduce the aim of ethics to a mere techniqueIn this paper，it is argued thatethics needs to be replaced in the epistemological scale of knowledge，where until now it has occupied a place atthe top.Ethics needs to be repositioned in a different level of knowledge where we may find the roots of itsfoundation.It is also discussed that it is at the core of being that the experience of the action takes place anddevelops an d in it，ethics takes root.Furthermore，it is suggested that understanding ethics from this point of viewpresupposes a new ethos around a relational poietics which privileges inter-subjectivity，self-creation，and an activeand dynamic construction ofthe human and ofthe world。

Keywords：ethics，ontology，action，relational ethics，human nature，beingIntrOducti0nSince the end of the 1 980s，ethics started to be a part of the companiesagenda and from then on its areaof intervention is becoming greater and greater.However，the coming back of ethics to the so-caled scientificareas nowadays，makes us wonder，because modem science represented，in a way，a victory from science overethics，not only because it avoided ethics，but also because that was seen as the only scientific way to progress。

That phenomenon was seen in a positive way and it was a manifestation of independence and autonomy.So，one wonders about this coming back of ethics。

We can find an explanation in some epistemological reasons：· The loss of reference of the so-called natural sciences which had，for a long time，an unconditional valueand then started to be looked at with suspicion，particularly in its technical application；· The disorder and lack of strict rules in some sectors，namely，some scandals which have shaken thebusiness world；·The need to change human behaviour by clarifying and improving the ethical support，which has inprinciple its roots in human nature；· The search for a new ethics.different from the one which science had to decline，with the aim to assert itself。

Conceiqo Soares， Ph.D.， Assistant Professor of Social Philosophy and Ethics， Centro de Estudos em Gesto eEconomia- Faculdade de Economia e Gesto do Centro Regional do Polo，Universidade Cat61ica Portuguesa。

Correspondence concerning this article should be addressed to Conceiqo Soares，Faculdade de Economia e Gesto do CentroRegional do Porto， Universidade Cat61ica Portuguesa Rua Diogo Botelho， 1327/4169 Porto/Portuga1. E-mail：csoares###porto.ucp.pt。

ETHICS AS AN ACTIVE SELF-CONSTRUCTION 0F THE HUMAN 325In spite of seeming quite obvious that ethics appears not only as a fundamental reference，but also asthe hope for the cure of all evils，we should probably ask ourselves，then，to which ethics should we turn toor which should we chooseIf we understand ethics as the only solution to the problems which badly af-fectthe companies，we are just perpetuating of understanding the ethics of western culture since the Greeks。

That is.ethics is seen more as amoral of customs”than as a discipline closely related to the human life andall other beings.In this case，what we are looking for is a scientific reference more than an ethics.But.wecan still find another explanation.Ethics is kept within the domains of rationality，although not to maintainthe demands of the scientific model，but to establish a new form，status of knowledge in the search for aunity of knowledge.This other vision of ethics which apparently has nothing to do with the first is，in fact，in the same ground，both expecting to be scientifically recognized.Neither a scientific ethics nor aphilosophical ethics is able to give an answer to the problems we face today，not only in companies but alsoin the world。

Therefore。this paper tries to rethink the role of ethics and in particular the role of ethics in our world。

W hat Is the Role of EthicsScientife EthiesIn Heideggers(1948)work The Leter on Humanism，Heidegger stated that：Ethicstogether withlogicandphysics”come into fashion for the first time in Platos school These disciplinesoriginate at a time when thinking is allowed to becomephilosophy”，philosophy then becoming：71 T1(science)，andscience itself becomes a subject in school and school work.(p.35)In the Greek world，ethics was directed to adults and it had the same role as logic ruled by clear criteria.Inthe Greek school，ethics could only be taught as science.This scientific side of ethics had two dimensions：。 Formal aspect- conventionaly elaborated by society； Operational function- guiding life in anunfailing”，necessary way，trying to avoid not only the sense ofresponsibility，but also the sense of spontaneity(Gonalves，1 998)。

In the face of a scientific ethics，human beings were submissive and ethics was，indeed，applied to humanexistence as if it was a technique，withdrawing the creative and free content from the action.The status ofethics became，thus，automatic，replacing risk and the unexpected，manipulating ready-made ideas instead ofopening and exploring new ways.Nevertheless，in this manner the status of thehonest man”was safe.Schoolcontroled an ancient fear，that oflosing man”and the fear of subjectivity.A school which fears man wil tryto keep within the parameters of anthropocentrism at al cost，neglecting the difference between subjectivityand subjectivism。

It was this ethics of the Greek school and with these characteristics which reached us and is still in oureducational systems.In the face of a world in constant transform ation and in which science is not the ultimatereference anymore，ethics turns up as a carving knife which cuts everything unwanted and repair everythingthat is wrong.It mainly controls what escapes the understanding of a rationality，which most of the times guidesitself with a horizontal sense，marked by a total autonomy，trying to link all the elements of the chain with theaim of dominating it and avoiding the entrance of external elements.There is also the need for a veical senseof rationality，which although not losing its precision，opens up new horizons and does not lose itself so muchin the connection between the already existing elements。

326 ETHICS AS AN ACTIVE SELF CONSTRUCTlON OF THE HUM ANPhilosophical EthicsEven if we disclaim a scientific ethics and replace it with a philosophical ethics，as we still have it in thewestern culture，grounded in the human nature，the situation does not change，because ethics remains on the topof the epistemological scale.W estern philosophical ethics has two main dificulties which hinder the desiredsolution：First，the fact we want to ground ethics on the human nature is constrained by cultural impedimentswhich define it；and second，an ethics of nature is always separated from the other natures，not allowing the linkbetween them，unless humanity itself articulates its own specific nature with all the others，only to manipulateor dominate them by an artifice of power。

The difi culties of building an ethics，either scientifc or philosophical，are huge，since they appear to bereally insuficient to deal with the global tasks with which we are faced today，not only those related to humanbeings，but also those related to the planet.An ethics that only takes into account the human being cannot give asolution to spheres of reality which surpass it.However，when we put this problem in these terms we are notconcerned with which kind of ethics to adopt，but to which knowledge to call for。

Ethics as an Expression of BeingNowadays，in spite of the question of ontology being outmoded，the author would like to turn back to it。

For a long time ontology has been understood as the source of all immobility，identified as the essence of thenatural original forms，that is，as the antithesis of all transform ation.To this negative sense of ontology weshould add another one with a positive sign，which tells us that the life of being expresses itself throughdeterm inations without fixing itself in none of them，pointing to new possibilities and not to finishedmanifestations or to definitive configurations.It is in action that this positive sense of ontology takes place andin action it makes sense to look at the question of ethics in a different way.To do that one needs to establish afundamental difference between acting and techne。

In our western culture action has been often confused with techne，contaminating all the complexity of theprocess of action.Techne，goes hand in hand with a culture which considers life as an often uncontrollablesurplus that one needs to control and dominate，appearing as a technique to eradicate all evil.According toGonalves(1 998)：It is a function ofhuman rationality，not the understanding ofthe reality with which one could marvel and live ina fraternal way，but the removal of an excess，or if we want to emphasize，the excision of an excrescence，which，by thatreason，may be considered as a malefic entity.(P.20)If we reduce action to a mere technique。it fulfills such aim.However.the acting cannot be reduced to amere technique if we take into account mainly the energy of the action itself.If the aim of techne is plannedbeforehand。which implies the fulfillment of certain functions which are previously calculated.the actionmanifests itself at the same time it is happening，with the intentionality of expanding its own possibilities as faras possible.As previously mentioned above，as techne always starts from a certain and planned reality，whichcorresponds to a constructed mental reality，more than a given dynamics，it always impels to the searching of acertain meaning and aim.Unlike techne.in action the fulfillment of the aim only makes sense in relation to theenergy of the impulse which has motivated it and which does not follow any external principles。

Scientific ethics，which the author have iust mentioned before，can easily be characterized as an actionreduced to techne，and to a human techne，as if we were dealing with a technique.But，if one understands ethicsas a dimension of the experience of action itself，controlling more than reality，ethics expands that reality，notETHICS AS AN ACTIVE SELF.CONSTRUCT10N OF THE HUMAN 327only within the boundaries of human nature，but also in the development of all reality。

Although action is a complex and rich experience of a difi cult characterization， it is possible，at least，tounderline five of its main specificities：(1)It is the essential experience of the human being，although it does not iust limit itself to theanthropological dimension；(2)What provides value to the human is the being and not its nature.The human is an adjective expressionof being；(3)It is an exercise of manifestation，of development and afirmation of the value of reality.It demands ofthe human being，its main protagonist，an aRitude of faithfulness to that impetus of being， and it does not reduceit to the perimeter of human nature；(4)It is an experience of unity and of diferentiatingopens itself in a renewed way to new manifestations；unification- part of giving representations， but which(5)It is an experience which places all beings in relation-because the ground is ontological and notanthropologica1.Human beings are not in relation to other beings as if they werealter egos”but thev are alsOdifferentiated and differentiating manifestations of the same being in which they all participate。

Ethics，understood as this experience of being，does not reduce itself to rules or duties， but it DOints tO themovements of openness and development，where what prevails is cooperation and not the insatiable struggle ofsome which lcads to the undermining and even the exterm ination of others. The Pertinence of Ethics in 0ur W OrldEthics as a Relational PoeticsIf it is only possible to build an ethics from the ontological reality and if that ontological reality comesfrom action one can say that ethics is related to a dynamic activity in the active construction of the human in itsrelation to all other beings.Each act of being one has the possibility of standing up as a person and this actconstitutes our own ethos.From this point of view one can consider that ethics is an act of self- creatiOn in acontinuous and relational process，opening up to an infinite horizon of possibilities. As Pereira(2009)saidEvery human possibility and reality happens in this dialectic relationship between what I can become andtranscends me and what I am and is immanent to me”(P.7).In this sense ethics as nothing to do with anormative ethics(understood as ascience”of action which in the majority of times empties the subjectivecharacter of action)，instead it implies an act of self-creation and self-development of al our capabilities andpotential as human beings.This act of being means the always new and renewed possibility of building our seIfas a person，In a constant search of anarrative identity”in which we are always rewriting our own history. AsPereira(2009)remarkedA person is not a mere productive entity，always building t old things anew，from oldmaterials，on the opposite，each act because it is always unprecedented from an absolute point of view. bringssomething new[..]”(P.1).Thereby，the space of ethics is that of a construction of what each of us is or as thepossibility to become always in relation.More precisely，ethics is the inner domain of each human being. wherein such an ethos each person is ontological constituted and asserts itself as a person. It is in action.Parexcellence the place of ethical creativity that every situation is different，as there can be no fixed techniaue Orstandard routine for arriving at the appropriate action. It is in action and by action that creative ethics happensexpressing in this way，the singularity of each being. As already mentioned according to Gonqalves(1 998，pp。

57-58)，action can be understood as：328 ETHICS AS AN ACTIVE SELF.C0NSTRUCT10N OF THE HUMAN。 The core experience of the human being although it does not limit itself only to the human being；。 Positive dynamism ofdevelopment and afi rmation ofthe value ofreality；。 Openness to innovation and new experiences.Starting from what there is one open-up to new possibilities，therefore it is an experience of unity and unification in difference；。 A relation between all beings.As the ground is ontological and not anthropological，human beings do notfind themselves in relation as other beings as if they werealter egos”，but they are also manifestations of thesame being shared by al1。

Ethics understood as this ontological experience of action is more related to movements of irradiation andopenness than to norm s or duties where what prevails is the cooperation and not the tireless struggle of some atthe cost ofthe destruction or obliteration of others.As Henry remarked：Ethics is the theory of action.Action implies an essential immediacy of life[.The task of ethics，in reality is tounderstand why there is an immanent teleology to life and how life is in fact which decides about its own action.(1 989，P.4)Thus ethics is an incessant search for meaning，for us and for others，and in this search is a wisdom whichis constituted in the very act of being，which is neither representative，nor exterior，but above all，it transformsand transfigures.It is through the act of being that one comes to life，not only our own life，but also the lives ofall beings with whom one affectively shares the same life.It is from life that we receive this inaugural gift or asBlondel(1 995)statedThere is always something”(P.4 1)thatthere is which give us each time the possibilityof the act of being and of being in relation”(Levinas，1 97 1).The first relation is the relation with this giftwithout which no other relation would be possible and without this inaugural gift we could not exist.Thesecond relation is the ethical capability of development.The relationship between these two moments is crucialand without this capability of ethical development this gift would be only virtua1.And finally it is from thisethical capability that one is able to raise oneself and build the world，in the search of acommon place(Glissant，1 990，P.1 87)。

It is in this triple relationship that life affirm s itself and ethics constitutes itself as the afi rmation of aprinciple of kindness which animates everything and that in the face of an act of being elevates and vivifiesourselves.It is in this way that a relational poetics is built through the receiving of the gift of life and throughthe act of being ethical transform s，making the world possible as a continuous process of transfiguration andpositive creation of everything which lives.On the one hand，ethics living as a relational poetics can beunderstood as an inter-relation，in the sense of an interdependence which constantly broadens the relations inwhich everybodys freedom is at the service of a common poetics，ephemeral and always in the process ofbuilding itself(Heidegger，1 987).On the other hand，ethics can also be understood as a principle of reflectionwhich against all kinds of closeness is topographical，geographical，or cultura1.Furthermore，it opens therelationship and the corelation with the other where life offers itself in each instant as a gift，always ready to beunveiled and to come into existence and opening itself to the constant call of the other。

ConclusionsEthics has its own place and pertinence in our world and in business，but an ethics which has the humanbeing as its main target can give neither final answers nor solutions to certain fields of reality which surpass it。

In spite of business being a human activity，it cannot resume itself to a discussion about what is the best forETHICS AS AN ACTIVE SELF-CONSTRUCT10N OF THE HUMAN 329human beings，because a satisfactory ethical theory can not only take into account the human being but itshould have a consistent theory of action underneath。

The fact that ethics cannot be on the top list of the epistemological scale is one of the limits pointed toethics，because： TO ground ethics on the human nature is not taking into account that nature is an idea conceived by cultureand that does not tran slate the whole of reality；· W ith the idea of nature one articulates the scheme of the species and in it the autonomy and the specificdifference of each species，which in reality means the subordination of the inferior to the superior；。 This contrast between the specific differences ends up by placing the human being in the centre of theuniverse and the diferences remain with no guarantee of a true unity(Gonalves，1 990)。

If，on the other hand，we consider that ethics is still an expression of being。we are touching theuniversality of its grounding which in spite of valuing the human being does not contrast him/her with otherbeings，but places him/ her in a closer relationship.Following from this，anthropology should be replaced in theknowledge scale and although business is a human activity，it only makes sense if it is developed in relationwith al beings and not only the human beings。

Human action，which for instance，the business activity is only an expression，does not make sense ifjustunderstood in its dimension of a techne，but that dimension should be integrated in a larger and more embracingone which corresponds to the dynamism of being itself(Soares，2008，PP.1-2)。

If it is possible to say that ideas such as rationality，agency，and relationship can be applied to corporations，it is also possible to say that they have ethical responsibilities(Soares，2003).Nevertheless，thoseresponsibilities go beyond self-interest or mere regulation，they should be integrated in a more inclusive projectof making possible for the corporation to give answers not just to the market demanding，but to the demandswhich spring from life itself and produce a surplus of richness to all parts，including the universe。

ReferencesBlondel，M.(1995). P action."Essay ofa critical life anda science ofpractice(L'Action."Essai dune critiqfue de la vie et dunescience de la pratique).Paris：PUF。

Glissant，色.(1 990).Poetique ofrelation(Podtique de la relation).Paris：Galimard。

Gonalves，J.C.(1 990).Doing philosophy How and where(Fazer Filosofia：Como e Onde)Braga：Faculdade de FilosofiaUniversidade Cat61ica。

Gongalves， .C.(1 998)./n praise 0life and death：The environment-western culture in question(Em Louvor da Vida e da Morte：Ambiente- cultura 0cidental em Quest6o).Lisboa：Ed.Colibri。

Heidegger，H.(1949).Letter on the humanism.In W.Kluback，&J.T.Wilde(Eds.).New York：Twayne。

Heidegger，H.(1987).An introduction to metaphysics.In R.Manheim(Ed.).New Haven：Yale University Press。

Henry，M.t1989).What science does not know(Ce que la science ne salt pas).CERN Press Review 289，32.33L6vinas，E.(1971).Totalityandinfinity."An essay on exteriority(Totalitd etInfini：Essai surf'exterioritd).Paris：Biblio Essais。

Pereira，A.(2009). fc D厂Louis Lavele(Da Etica de Louis Lavele).Retrieved from http：/Soares，C.(2003).Corporate versus individual mora1 responsibility.Journal ofBusiness fc 。 6，l43.150。

Soares，C.(2008).Corporate legal responsibility：A Levinasian perspective.Journal ofBusiness Ethics，81，545.553。