The Ethical Aspect

(Also called the 'trothic aspect' by J.H. Kok. I like to call it the 'attitudinal aspect' because of ambiguity in the word 'ethical'.)

Briefly ...

Meaningful in the ethical aspect are properties like generous, hospitable, good (as in "She is a really good person"), voluntary; activities like forgiving, sacrificing, renouncing; things like gift, love (in the sense of Greek agapé rather than philio or eros), and so on. Dooyeweerd's discussion of the ethical aspect, which he also called the 'moral aspect', is mainly in [1955,II:141-160], mostly devoted to its distinction from other aspects. Only on page 151 do we find a clear statement of its kernel as love (agape ).

Like the juridical aspect, the ethical can contribute to societal infrastructure within which social activity occurs. This infrastructure is that of attitude that permeates society, whether that of generosity or self-protection. The boundary between juridical and ethical issues may be clarified by extensive reflections on these two aspects in Volume II of Dooyeweerd [1955].

So two good possibilities seem to be introduced to temporal reality by the ethical aspect: to permeate reality generous attitude, and to bring extra goodness that was not present before. Vulnerable self-giving can change attitudes in subtle ways, which spread throughout communities or society; for example the repentance and forgiveness that defused the anger stoked up by Apartheid in South Africa. This benefits all, including the giver. Extra goodness comes because, unlike juridical functioning in which one good or evil is met with one corresponding one, in ethical functioning, evil can be met with good, and good with extra good, breaking cycles of retribution. This can occur at both personal and societal levels.

Notice the paradox in the ethical aspect: if we give with even the slightest hope that we ourselves will gain so (as in much social 'generosity' or hospitality) then it is no longer true self-giving, but has turned into its opposite. In fact, it has turned into its opposite, self-interest. The negative of self-giving love is not hatred so much as selfishness, self-protection, advantage-taking, competitiveness, uncaringness, and so on, and these are harmful. Kant, of course, recognised and was troubled by this paradox, holding that 'pure' morality was completely without regard for any benefit the subject might receive. However, this gave him problems in understanding motivation and how the ethical aspect relates to hope (pistic aspect).

Self-giving love is the opposite of the Nietzschean idea of power that is prevalent in many fields, and is assumed to be motivated by self-advantage or self-assertion. This is ethically dysfunctional, and will ultimately undermine itself, if Dooyeweerd's insight is correct.

Defining the Aspect x

Kernel: x

• "Love" (Dooyeweerd's rendering) - but that word is misleading
• See page devoted to What is love?.
• "Attitude; self-giving love. Introduces Extra goodness, beyond the imperative of due" (Basden's intuitive rendering).
• Self-giving love (Greek agape), which:
  • involves sacrifice
  • and works itself out in generosity in everyday life;
  • The kind of goodness that brings tears to the eyes (a link with the sensitive aspect)

• This may be seen as the aspect of attitude.

rather than:

• 'Ought' See below.
• Keeping moral rules
• Self-centering love (e.g. love of attractive people)
• Feelings of love
• Being nice to people
• Friendship

(See below for Kok's slightly different view.)

Since this aspect is post-social, it means that how we function in this aspect has not only a direct impact on ourselves and those who are objects of our love, but also a longer-term impact on society as a whole. One selfish act can permeate a community or society with an ethos of self-seeking - so can its portrayal on film.

The ethical aspect seems to contain an intriguing paradox. Self-giving returns in benefit to me. Yet, if I do my self-giving in the hope of of receiving such benefit, it is no longer genuine self-giving. Likewise there is a paradox if I am proud of my humility! To function well in this aspect our attention must be turned outwards to the Other and we must forget ourselves. It seems to offer a way of self-forgetting that does not deny the self (unlike Hindu approaches).

Moreover, self-giving is weak as a motivator. By its nature, it does not push itself forward into our affections or attention, and hence does not carry much motivation in itself. This may be seen in practice with the tendency for demise of institutions etc. oriented to self-giving over a long term. Even 'niceness' institutions are in demise. However, when coupled with the pistic aspect, the kernel of which is belief, commitment and vision - and motivation itself - there can be motivation for self-giving. So, those organisations with a mission of self-giving stay successful by continually reinforcing their vision.

Some central themes x

• True generosity (Is generosity an economic outworking of self-giving love?)
• Attitude
  • Openness: Aleitheia - sincerity
  • Openness: Vulnerability
  • Dysfunction in the ethical aspect: self-centredness, selfishness, self-protection (all negative in this aspect)
  • Meanness

• Courtesy (a social outworking of self-giving love?)
• Hospitality
• Volunteering

• Viktor Frankl spoke of those 'saints' in the concentration camp who would give and give; from this experience, he said there is the freedom of what attitude we will take in any situation.
• 'Putting ourselves in others' shoes' - This goes beyond what is due to the other, to spending ourselves to more fully understand this from that other's point of view. Of modern writers Levinas discussed this. For ancient writers, see the letters of Paul.

As Peter Singer [1999] has argued, ethics always involves something more universal than the individual or their sectional interests. For example, Macbeth cannot justify his desire to be king in place of Duncan on ethical grounds. Ethics must relate to something bigger than the individual. However, Singer perhaps does not go far enough, because legality also has a universal orientation. Justice - which is of the juridical aspect cannot be justice unless it applies to others in the same way. So what is the difference between justice and ethics? Unfortunately, what many call 'ethics' is often justice. Dooyeweerd highlighted the difference as one of self-giving. Justice treats everyone the same; ethics sacrifices the self for the sake of the others.

Jesus Christ told a story of a manager who hired unemployed people at different times of the burning hot day, but paid them all the same. If we are appalled at this apparent injustice, we are looking at it from the juridical aspect; but it makes sense from the ethical aspect, which sees the needs and has compassion on those who suffer.

Note: SInce this aspect is post-social, the full development of these themes and kernel issues involves society. There is a personal element (such as an individual's generosity or sacrifice), but much of this aspect can only be understood in terms of society. For example, a selfish act by someone in leadership institutes widespread changes among people as a whole, engendering for example cynicism and a general atmosphere of looking after Number One. Leaders beware!

'Ethical capital' is built up over decades by people giving of themselves rather than protecting their own interests. Then that capital is drained when someone takes a lead in self-interest or competition. Example: Ian McKellar's 'Boot Room' essay about how people in the Arctic began using each others' boots rather than their own, until the whole system broke down. My opinion: Today - post Thatcher! - the U.K. is in ethical deficit. (But see the response of volunteering to the Covid-19 pandemic below.)

Ethical Relationships: I-Thou

So did C.S. Lewis in a different way. Obedience, in the context of marriage, is usually seen as contemptible by people today, but in That Hideous Strength (p.89) obedience is "like a strange oriental perfume, perilous, seductive ...". True obedience of this kind, as abandonment or 'surrender', is part of good self-giving and is what makes marriages sing. It is the centre of the healthy I-Thou relationship.

(Why, then, has it been so maligned? Maybe partly because of the Aristotlean idea of monarchianism. Maybe partly because of the emphasis today on Freedom as the antithetic, absolutized pole in the Nature-Freedom Ground-motive, which leads people to ignore the ethical aspect of self-giving and take advantage of each other, especially of those who show any obedience to them. .

True Generosity

• fear, e.g. of losing respect, influence
• desire, e.g. to curry favour or for acclaim
• self-gratification, the good feelings we get
• self-esteem
• and the like.

Common Misconceptions x

• There is much confusion between ethical and juridical. One tendency is to reduce ethics to the keeping of rules. Another reduces it to the giving people their due. But these are really juridicality. True ethics normally requires these, but goes beyond them.
• There is much confusion of the word, love. Obviously the love we are talking about here is more than erotic love. But it is also more than love of someone because they are attractive or pleasant or fun to be with. It is more than enjoyment of people (which is probably social). It is self-giving love which is directed towards the other irrespective of how attractive they are to us or how good or bad they make us feel. It has an element of commitment to the other, reaching for the credal.

The Aspect Itself

Non-Absoluteness x

Special Science x

• Ethics.

Each aspect is what makes a different science meaningful, each with its own different best research method. The ethical aspect is very difficult to research properly. This is because (a) it is difficult to measure and even to identify, (b) it is easy to mistake pretence or seeming as the real thing.

Difficult to measure - and difficult to identify - because of the innate fuzziness of the aspect. Its paradoxical self-abrogation means that it is almost always below conscious action, underlying it, flavouring it, but deeply hidden. It must be identified indirectly via evidence of attitudes, which are themselves only indirectly indicoated. The ethical aspect is usually exhibited as the flavouring of functioning in other aspects.

Easy to mistake, especially in interviews and questionnaires, because: (a) Language cannot fully express such hidden things. (b) People tend to want to show themselves or those they like as generous rather than mean, so what they say in interviews or public writing, or in answers to questionnaires, tends to have an ethical gloss, which might or might not fully represent what is there underneath. Researchers might call it "empathy" or "altruism", but it is more than that. Empathy and altruism can still be self-centred.

Therefore there are great challenges to researching this aspect, which have yet to be seriously met, as far as I know.

This means that the functioning of the ethical aspect is too little recognised in most other research areas, especially sociology, psychology and human physiology. Researchers often under-research the ethical aspect in such things as ADHD.

Institutions x

• Marriage. Some (including Dooyeweerd) propose that Marriage is qualified by this ethical aspect. Self-giving that is so important in making a true marriage work. But I wonder whether it is better qualified by commitment or even a multi-aspectual thing.

• Harvard Business School was founded on an ethical and juridical vision, with the view that business should be done 'decently'. According to a study by Ken Starkley in 2014 or so, this still pervades the atmosphere of the place to some extent. It has an ideology of non-ideology, in which every 'moral' viewpoint should be allowed. The teaching of ethical and juridical normativity is subliminal rather than explicit. After the 2008 economic crash, students wanted to make the 'moral code' explicit, but failed. In Dooyeweerdian terms this may be seen as an attempt to juridify the moral code. The ethical aspect is less explicit, and works by inculcation rather than explicit codes. It deals in attitudes rather than rules and judgements. That this is effective and powerful, even if not explicit, is seen in the fact that the moral attitude towards business is still there and influential decades later.

Contribution to Shalom x

• Its positive norms include: denial of self-interest, giving or doing good to others in preference to self, allowing the other to take advantage of self without becoming angry, lending without expecting any return, and the like. Taking meaningful risks, which leads me to greater trust in God (anticipation of pistic aspect). Giving in to the other, unconditionally. Saying "Sorry; I was wrong" and genuinely repenting. Forgiving. Refer to many words of Jesus.

• Being willing for others to take advantage of you. Never taking advantage for yourself. Generosity that involves sacrifice (not magnanimity).

• Recognising the privilege one has. Many who read this are much better-off than others in terms of wealth, access to technology, ability to read, and to think critically, the possibility of leisure, freedom of thought or belief, etc. Yet, "what is there that you have not received?" [Bible: I Corinthians 4:7] All these things are privileges, not rights, yet those who enjoy them tend to take them for granted ("unacknowledged privilege"). It is functioning in the ethical aspect when we look at ourselves and recognise our taken-for-granted privilege.

• Have you ever noticed the little paradox that if you try to force someone to do something for you they tend to refuse, whereas if you say "Please will you do it?" they tend to acquiesce to your request? If we put ourselves at someone's whim or mercy then they are more likely to treat us well. This seems to be explainable by the kernel meaning of the ethical aspect: the giving of one's self. Perhaps it's an indication that the norms of the ethical aspect pertain even when we don't recognise them, that is, they contribute to a better life for all.

• Self-giving attitude works even as a business strategy. The Japanese car industry was based not only on just-in-time production but also on giving power to each and every worker on the production line - power, and in fact a responsibility, to shut down the whole line if they found anything wrong with the components that had come through. The result was cars of immense quality and reliability - and a reputation for the same. This was a self-giving of power to affect the whole. Contrast this with the British car industry of the time, when if workers complained about a lack of quality, middle management would override them to get the quota cars out of the door (and let the dealers deal with them) - and the result was that British cars gained a reputation for poor quality.

• According to my information, in the rail pioneering days in the USA, most train companies took advantage of the government assistance and land grants to push their way west - except that of Jim Hill's Great Northern route, which financed itself, and also took pains to serve the communities along its route. Whatever its other faults, this sounds a little like the spirit of self-giving rather than self-seeking that is the core of this aspect. The Great Northern route was the only rail company not to go into receivership.

• Antony Gormley, creator of the Angel of the North sculpture in Tyneside in the UK, also created a new sculpture, 'Domain Field', which was made by 290 volunteers allowing themselves to be stripped and cast in a mould, then these mould was used to create stainless steel strips. Gormley commentated that the exciting thing about the sculpture is sacrifice: the 290 sacrificed several hours of their time, and were willing to put themselves and their bodies at the mercy of the manipulators, and this noble sacrifice is what makes 'Domain Field' so good.

• Entrepreneurial Success: according to George Gilder, three 'entrepreneurial virtues' are essential to success in entrepreneurial ventures: giving, humility and commitment. The first two are of the ethical aspect, and the third is of the pistic.

• But perhaps the most important impact

An example: Web site design for a company is much affected by the underlying attitude of the company - whether self-giving or self-seeking.

Which website would you rather order products from?

Harm x

Going Against the Norm of the Ethical Aspect

Going against the norms includes: being selfish, being self-centred, putting self first, keeping rather than giving to others, taking advantage of others, taking advantage for self of any situation (even where others do not get hurt), being competitive, maximizing some property of self rather than being content with less than maximum (what H Simon called 'satisficing'), and the like. Much self-protection also goes against this norm (though there is a valid form of self-protection in the biotic aspect). Saying "I am right". Refusing to give in, but 'meeting someone half way'. Refusing to forgive, except 'on condition'. Revenge. Vindictiveness. Putting others down.

Selfishness. Looking after one's own affairs and ignoring those of others, or feeling satisfied with merely doing one's duty by them.

In The Screwtape Letters, C.S. Lewis [1969/1942:92] expressed well via the senior devil, Screwtape, that going against the norm of love is not hatred, but self-interest, competition:

"The whole philosophy of Hell [the place of evil] rests on recognition of the axiom that one thing is not another thing, and, specially, that one self is not another self. My good is my good and your good is yours. What one gains another loses. Even an inanimate object is what it is by excluding all other objects from the space it occupies; if it expands, it does so by thrusting other objects aside or by absorbing them. A self does the same. With beasts the absorption takes the form of eating; for us, it means the sucking of will and freedom out of a weaker self into a stronger. 'To be' means 'to be in competition'."

Overcoming Selfishness

But none of these deal with the root of selfishness. They ameliorate it for a time, rather than deal with it. Truly overcoming selfishness requires functioning in the ethical aspect of actually giving of self. However the pistic functioning of belief and commitment lends strength to that.

Some Notes:

• The notion of unacknowledged privilege: Those who are privileged are often unaware of being so, (and often complain about their lack compared with those even more privileged). This lack of self-awareness is a dysfunction in the ethical aspect.

• Taking advantage of a situation for one's own interest. In the early stages and mild versions, this seems harmless, but it can easily become actual abuse of a situation. Finding loopholes in law is perhaps a medium scale version. The harm that this brings about in social situations can range from:
  • imperceptible depletions of trust
  • generation of actual mistrust
  • to complete vendettas
  and in society as a whole abuse especially can result in
  • the panic measure of bringing in a law or rule to counteract the abuse - which is usually a bad law.
  Note the repercussions in neighbouring aspects: the juridical (law or rule) and pistic (trust).

• Elitism.

• Argyris (1972) speaks of "World dominated by low interpersonal trust and openness" which, he says, leads to poor research and status quo in ideas.

• Example of going against this aspect (by self-seeking) that rebounded on the perpetrators: El Paso gas company and San Francisco.

• But perhaps the greatest importance lies in the impact at a societal level when businesses (and other organisations) act primarily according to their own interest rather than the wider interest. In the UK supermarkets sell alcohol at less than cost price (seeming self-giving to individual consumers) but for their own interest in competition with others. There has been a huge problem with binge drinking in the UK for years. (This came to light, for example, on 10 November 2008 when it was reported that the UK government was considering bringing in a law banning alcohol sales at less than cost price.)
  • Example: In 2015, the travel company, Thomas Cook, was responsible for two children dying from carbon monoxide poisoning when on holiday in Corfu. Their accommodation, for which Thomas Cook was responsible, was a botched construction job in many ways. Worse was their attitude. The company offered £300k compensation - but then it came to light that it had received ten times that amount in compensation from the hotel where it occurred. Only when that discrepancy came to light, did they issue an apology. (It is especially ironic that Thomas Cook had originally be a highly ethical and caring company, a century ago.)

• Perhaps business competition itself is a transgression of the ethical norm. It is based on the advantage of the individual and legitimizes self-interest as a goal. If this is so, then the competitive attitude in business and society is ultimately harmful, not beneficial (as currently assumed), to society and even to business. See example above.

• Peacock tails and economics. Robert Frank, economist at New York Cornell University, points out the dangers of self-centred competition. Drawing on the observation that the long glaring tails to attract mates grown by male peacocks make them more vulnerable to foxes, Frank argues that in self-centred competition in economics is a danger. He sees many examples of 'wasteful arms races' that achieve nothing. Parents bidding up house prices near a good school but their children as a whole don't get a better education. Buying a fast car won't attract more girls to me if you and everyone else does the same. If I stand up at a football match, those behind me also have to stand. Sometimes it's about envy - which sound morally suspect. Sometimes it's about competing for scarce resources - which sounds morally better but is not. Competition for scarce resources is a manifestation of self-interest, which goes against the norms of the ethical aspect. Frank suggests we should side-step the competition. The idea of Blue Ocean products seems to do this: ideas that are new and do not compete with the crowd in the 'red ocean' stained with the blood of fierce competition - and society benefits.

Harm of Absolutizing Ethical Aspect

• Unbridled generosity, without a countervailing restraint from the economic norm of frugality, can lead to laziness, dependency in the recipient.

False versions

• Sometimes generosity to those below one in social status or resources is used in order to boost one's status or reputation - the word magnanimity is sometimes used for this. But this is not true self-giving, however it seems on the surface.
• Sometimes one is generous to one's (would-be) peers or superiors - such as when putting on a good business lunch or meal when the come

Contributions from the Field x

Contributions from Everyday Experience and Literature

Empirical Contributions from the Sciences

2. A 70,000 person survey shows the impact of breaking the ethical norm of self-giving.

7 August 2020: On BBC Radio 4 Today Programme. During the Covid-19 lockdown, the chief government advisor, Dominic Cummings, used some looseness in the lockdown rules to his own advantage. Though he did not actually break the rules, he broke the spirit of the rules. (When people were asked to not drive unless absolutely necessary, DC drove 200 miles to Durham in order to take their child to grandparents for looking after while he and his wife had Covid-19, and then he went on an outing to Barnard Castle 'to test his eyesight'. He then resolutely refused to apologise, and the Prime Minister refused to sanction him or say he had done anything wrong. Some people justified it as "Would not any father do that for their child!")

This is not a juridical matter of justice or right/wrong, but a matter of attitude.

Today a study was announced that showed a step reduction in people's confidence in the UK government the week following the DC affair, and that, whereas other reductions recovered, the trust did not recover. Along with reduced trust came a reduced adherence to guidelines ("If Cummings can interpret the rules to his advantage, then so can I. I have gone the extra mile for the good of the NHS and others, but I'm not going to do that any more!"). This made it more difficult subsequently to keep lockdown in England. (In Scotland, Wales and Northern Ireland, the rules and leadership were different.) This shows the hidden impact of dysfunction in the ethical aspect.

The study was made by Dr. Daisy Fancourt at University College London, UK. One interesting thing is a questionnaire based survey taken soon after the affair

2. About Defence Strategy.

See discussion of the ethical aspect relevant to Defence Strategy.

Contributions From Philosophy

See The Moral Basis of a Backward Society by Edward C. Banfield, in which he describes the village of Montegrano where there was no trust, and as a result the village remained in poverty. Trust as an ethical rather than pistic issue, an issue of willingness to give of self. He found 'amoral familism' in which people act for the benefit of their family and for nobody else. So nobody rebuilds the crumbling wall, so everyone suffers. Those who do try to help others become persecuted. On BBC Radio 3 (14 March 2018 22:45) was a talk by Tom Simpson on this book, which applies the ideas to modern banking and business: amoral individualism - the assumption that employees will not do their best unless incenitivized - and to "our addiction to identify politics". Corrosive of trust. "The habits of heart that have sustained our prosperity are under threat." [Notice how the ethical aspect is an attitude-'infrastructure' of society here.]

Notes

The Aspect Among Others

Role of Aspect Among Others

Ethical aspect needs pistic aspect in order to be effective; pistic needs ethical in order to be good (not harsh, repressive).

Perhaps the role of the ethical aspect among others is to enable things to be truly good. Good in anything qualified by the X aspect is not when it perfects and maximizes X but when it exercises X in the service of, and for, all other aspects. For example a poem that maximizes playfulness of words, or style, for its own sake, is a poor poem compared with one that uses playfulness of words and style in service of, for example, helping the reader grasp more fully the meaning the poet was engaging with. Technology for technology's sake is not good; technology for sake of justice is good. The ethical aspect thus demands that all aspects reach out beyond themselves in the service of all others.

For example, in creating web pages, or any publicly available text, I can have two attitudes:

• I am here for the sake of the reader; what I write and how I write it should be for their benefit.

• Reader is here for my sake; what I write is designed to get as many readers as possible, and get the reader to do what I want.

In both, writing and reading are functioning in the lingual aspect, but the flavour of them is set by this ethical aspect. One is good functioning, the other is dysfunctioning in the ethical aspect, however good the lingual functioning might be. These Dooyeweerd pages, to date (13 July 2013) have been designed with the first attitude, and for that reason no advertisements appear on them. Contrast that with sites designed to attract, and which are full of adverts.

The founder of Wikipedia remarked that not having adverts on Wikipedia was either the dumbest or the smartest decision he ever made - only time will tell which. If the above is true, it should prove a smart move in the long run.

On the Need for This Aspect x

"This is demonstrated by our previous analysis of the anticipatory moments in the modal structure of the legal law-sphere, which, as soon as they are realized in a positive legal order, appear to open and deepen the retributive meaning of this modal sphere. Modal meaning-figures, such as juridical guilt, good faith, good morals, equity, and so on, undeniably refer to a later modal aspect of experience which cannot be designated by another term than the moral or ethical sphere. The anticipatory meaning moments concerned refer neither immediately to the faith-aspect,nor immediately to the central religious sphere. In pre-juridical aspects, such as the psychical, we have also discovered anticipatory relations with an ethical law-sphere. This does not prove the existence of a natural morality apart from the religious centre of human existence. It proves only that in the temporal modal horizon of experience there exists a modal ethical aspect which is not to be identified with the super-modal sphere of religion, nor with the aspect of faith."

Stuart Diamond is a negotiator. One might expect negotiation to be qualified by the economic or juridical or even formative aspects (working to achieve exchange that is fair). But, in an interview [BBC Radio 4, Saturday Live], he emphasised the ethical aspect of self-giving. Successful negotiation involves understanding the other person's point of view and truly sympathising with it, rather than always pushing or protecting your own. "If you use power against them, they'll fight to the last man."

To differentiate this ethical aspect from juridical aspect, consider the following:

• There are lots of rules regulating new drugs coming onto the market. But the question "Should this drug come onto the market at all?" goes beyond the reach of such regulations; it is an ethical issue (and possible pistic).

Example of impact of ethical aspect on a cohort in society

Law-dependencies x

• We need to know what is due to people before we can go beyond that in self-giving love.
• The laws of self-giving love also require the laws of juridicality in other ways too.

• The relationship with the pistic aspect has caused many difficulties, not least Kant, who was troubled by what motivates pure ethicality. He could not decide how hope (of eg. reward) could relate to morality. Insole [2008] reviews four attempts to understand this: (1) Moral obligation depends on religious hope, (2) Hope (seeking happiness as a result) is needed to motivate moral behaviour, (3) Hope motivates moral behaviour but not as incentive, (4) Hope and moral behaviour are irreducible to each other but linked. He argues for the fourth - which is very like Dooyeweerd's idea of how ethical antecipates pistic.

Analogies x

• Filial friendship is a social anticipation of self-giving love.
• Sexual union is a biotic anticipation of self-giving love.

Antinomies x

Common Reductions x

• Reduction to the pistic aspect. "Love is all you need" tends towards teleological reduction, in which we overlook things that result eventually in injustice, for the sake of 'showing love'.

• Reduction to juridical aspect. Reduction of ethics to following rules and norms, to 'ought', or to merely providing 'what is due' to each. As felt in such as "I've done my duty; what more should I do!" or "She doesn't harm anyone [so she's completely exonerated]." Self-giving love goes beyond 'what is due'. The harm in such a reduction may be seen, for example, in the tendency in British society to try to reduce all relationships in society to contractual ones (formally or informally), which
  • makes for very clumsy laws, regulations and contractual conditions as they try to cover every possible eventuality (which would not be necessary if we could assume that people generally act with self-giving love and generosity and are willing ourselves to risk some measure of harm to self).
  • leads to each person in society being over-careful of their own rights and over-sensitive to (possible or actual) transgression of their own rights by others (since rights is seen as the basis of relating to others), which leads people to be under-sensitive to others, not only in terms of their attitude but also in terms of their responsibilities towards those others.

  • On 11 December 2011 it was announced that the UK government wants to "drive up standards" in care homes for the elderly. This has been motivated by recent shameful activities exposed by the media. How do the UK government hope to "drive up standards"? By setting up explicit rules, measuring care homes according to them and publishing league tables. Standard of care is primarily ethical (attitudinal) in nature; the mechanisms proposed by UK government are juridical in nature - and so won't work if Dooyeweerd is correct. But: has anyone actually studied what juridical techniques like league tables are actually effective for? Indeed, whether they are effective at all?
  Such a reduction therefore not only impovershes the attitude within society but is self-defeating.

An example: In February 2011 a group of Chinese people were employed by gangmasters to pick cockles on the flat sands on the Cumbrian coast. On these sands the sea comes in very fast, and they all drowned. The gangmasters were seen to be to blame. Some suggested arresting them. But a comment was made [BBC Radio 4, Today Programme 5th Feb 2011] "We cannot arrest our way out of this problem."

This is because the problem is a dysfunction in the ethical aspect while arresting is a solution of the juridical aspect. The attitude of the gangmasters is one of selfish disregard for others, considering only their own interests. No amount of juridical action can solve the problem of self-centredness, which is the key ethical dysfunction. It might also be partly a pistic problem, in the gangmasters' view of what life is about: competing with other gangmasters and serving one's own interests.

Notes x

Ought

But, to Dooyeweerd, 'ought' is partially juridical (to do with what is due), and partially is multi-aspectual, in that harm comes when we go against or ignore any aspect or its laws. Prising 'ought' away from ethics frees ethics to be centred on what Dooyeweerd proposes: self-giving love.

Dooyeweerd in fact integrates 'is' and 'ought'.

Agape Love

'To some degree' means that we are never fully altruistic in our love, as Terry Waite found, when he said,

"One of the things I discovered in my introspection [during captivity] was the insight, not earth-shattering but nevertheless important, that there is no such thing in me as a purely altruistic motive. We like to put the best front to the world, and it's very pleasant when people say of us, 'What a fine fellow!'."

Ultimate Love

Kok's Interpretation

His view and mine would coincide in making marriage to be qualified by this aspect, and indeed his view more closely captures the commitment side of marriage and good friendship. But where, then, comes self-giving love? My own view is that faithfulness and trust belong more to the pistic aspect, and allows the word 'faith' to be linked more meaningfully with 'faithful', because both are to do with active commitment.

But this needs further work and thought.

Real Downsizing

In real downsizing an organization plans to reduce its size, not because of market forces, but because of ethical considerations. It accepts that it has served the world well for a time and its particular services are no longer needed. There is an element of self-sacrifice in real downsizing that is replaced by self-seeking in normal downsizing. This self-sacrificial element is part of the kernel of the ethical aspect.

The same can be applied not just to business. For instance, if a professional body of engineers voluntarily decide to reduce their influence, for good ethical reasons, and this involves true self-sacrifice (rather than a tactical withdrawal) then this is part of the ethical aspect.

Related Views

"In Given Time Derrida lays out the "logic" of "the Gift" concluding that the Gift is impossible. (This is something like agape love.)"

In response to my asking for more information, Aaron E. sent the following list and comment:

"I am not sure Derrida ever calls 'the Gift' agape love, but his commentators have. Here is a list of some relevant works on what might be called agape love in Derrida:

• Given Time: I. Counterfeit Money, trans. Kamuf, Chicago: University of Chicago Press, 1992
• The Gift of Death, trans. Wills, Chicago: University of Chicago Press, 1995
• Politics of Friendship, trans. Collins, New York: Verso, 1997
• There are also two relevant essays ("Force of Law" and "Hospitality") found in Acts of Religion, a compelation of some of Derrida's later writings which are important for contemporary continental philosophy of religion.
• Caputo has numerous books on Derrida which are helpful. Before reading anything above it would be extremely helpful to read Deconstruction in a Nutshell (Fordham U. Press), which is the transcript to a roundtable disscussion with Derrida followed by an excellent commentary.
• Another helpful essay by Catholic philosopher Jean-Luc Marion is called "Sketch of a Phenomenological Concept of Gift." Trans. John Conley, S.J., and Danielle Poe. In Merold Westphal, ed. Postmodern Philosophy and Christian Thought. Bloomington: Indiana University Press, 1999. Pp.122-143.

"Also, I meant to mention that I have just finished reading an essay by M. Jamie Ferreira, in which she distinguises Kierkegaard's conception of the Gift, which she explicitly (and he implicitly) identifies with agape love, from Derrida's conception of the Gift. If you are familiar with Kierkgaard it may shock you that he has written a work called Works of Love; it has been largely marginalized until recently. And Buber, Levinas, Alasdair MacIntyre and others have misread Kierkegaard. M. Jamie Ferreira's commentary on the work is called Love's Grateful Striving. The essay mentioned above is ch. 10 of that book, "Love's Gift." This essay hints towards a very helpful evaluation of Derrida from a Christian perspective."

References

Georg Hegel, 1967, The Phenomenology of Mind, 233, cited by Terry Miller.

Lewis, C.S. 1969/1942. The Screwtape Letters.

Lewis, C.S. n.d. That Hideous Strength.

Singer, P. (1999). Practical Ethics. Cambridge University Press, UK.

Stafleu, M.D. (2007) Philosophical ethics and the so-called ethical aspect. Philosophia Reformata 72(1), 21-33.

This is part of The Dooyeweerd Pages, which explain, explore and discuss Dooyeweerd's interesting philosophy. Questions or comments would be welcome.

Copyright (c) 2004 Andrew Basden. But you may use this material subject to conditions.

Written on the Amiga with Protext.

Created: 13 April 1997. Last updated: 31 May 1998 (added Real Downsizing). 30 August 1998 rearranged and tidied. 18 January 1999 added True Generosity. 25 January 1999 added re Argyris, and also reformatted the text a bit. 15 October 1999 link to is.ought. 7 February 2001 copyright, email. 4 May 2001 shalom saying 'please'. 20 May 2001 harm example El Paso. 31 January 2002 Viktor Frankl. 14 March 2002 sacrifice and generosity added. 10 July 2002 added the post.social impact permeating society. 15 July 2002 hospitality. 14 September 2002 Note after themes about being post-social. 23 September 2002 a bit more re that. 4 March 2003 refce to Buber I-Thou, and quote of Dooyeweerd, .nav. Added Need section. 10 March 2003 shalom example: Great Northern railroad. 20 May 2003 Domain Field sacrifice. 10 July 2003 In others' shoes, Levinas. 18 August 2003 Japanese car industry. 18 September 2003 Gilder's entrepreneurial virtues. 20 January 2004 more harm. 2 April 2004 paradox in kernel. 28 April 2004 elitism. 14 August 2004 more shalom and harm; link to defence strategy; Removed a duplicated section that had crept in; contact. 11 October 2004 Reduction to juridical; attitude. 14 March 2005 'Others' section, listing other thinkers. 24 August 2005 new .nav,.end. 23 November 2005 link to u-net moved to demon. 12 December 2005 ethical capital, thatcher. 12 June 2007 diff jur. 9 July 2008 more shalom. 19 August 2008 role. 10 November 2008 attitude, harm to society, competition. 25 April 2009 types of harm. 5,9 October 2009 capitalism. 22 September 2010 Dooyeweerd's and Basden's rendering. 23 October 2010 negotiation. 4 February 2011 Stafleu ref. 5 March 2011 link love. 14 November 2011 aleitheia attitude. 11 December 2011 reduction to jur: driving up stds in care homes. 28 January 2012 table comparing attitudes in website design. 28 May 2012 peacock tails and blue ocean; new names added. 22 July 2012 obedience as seductive. 25 November 2012 tears to eyes + tidying. link with pistic. 13 July 2013 attitude to reader + #wikipedia. 14 January 2014 singer ethics as universal. 1 October 2014 weakness of self-giving as mvtr. 11 February 2015 Harvard Business School. 12 May 2015 Hegel. 25 May 2015 longstanding error at start (faith aspect!) removed. 12 November 2015 CSL quote re. hell being competition; refs. 17 November 2015 Cockle-pickers gangmasters. 21 September 2016 briefly, rid counter. 14 September 2017 difficulty with research into ethical aspect. 21 September 2017 Kant, Insole. 14 March 2018 Banfield Moral Basis of a backward Society. 27 April 2019 Thomas Cook selfishness. 29 April 2019 unacknowledged privilege. 7 August 2020 Contribs from Field split in three; Added empirical support from Dominic Cummings affair; bgcolor. 17 October 2020 white boys attitude. 28 January 2021 Studies showing volunteering exceeds paid-for; pandemic volunteering. 27 March 2021 Overcoming selfishness; headings in Harm.