Download A Buddhist Theory of Privacy by Soraj Hongladarom PDF

By Soraj Hongladarom

This e-book deals a brand new option to justify privateness according to a thought derived from Buddhist insights. It makes use of insights bought from the Buddhist teachings on Non-Self to create an alternate idea of privateness. In doing so, the writer first spells out the inherent ameliorations among the Buddhist insights and the ideals underlying traditional theories of privateness. whereas Buddhism perspectives the self as current conventionally via interactions with others, in addition to via interrelations with different simple parts, non-Buddhist rules of self are understood as being grounded upon self sustaining topics, mostly understood to be entitled to rights and dignity. In gentle of this, the publication deals ways that those possible disparate techniques will be reconciled, whereas maintaining in brain the necessity for shielding electorate’ privateness in a contemporary info society. It additionally argues that the hot approach of conceptualizing privateness, as awarded during this publication, may cross far in assisting get to the bottom of the tricky inspiration of crew privacy.

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Extra info for A Buddhist Theory of Privacy

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In: Trepte S, Reinecke L (eds) Privacy Online. Springer, Berlin, pp 47–60 Floridi L (2006) Four challenges for a theory of informational privacy. Ethics Inf Technol 8:109–119 Floridi L (2014) The fourth revolution: how the infosphere is reshaping human reality. Oxford University Press, Oxford Fried C (1968) Privacy. Yale Law J 77(3):475–493, 477 Friedman L (2007) Guarding life’s dark secrets: legal and social controls over reputation, propriety, and privacy. Stanford University Press, Palo Alto, CA References 35 Introna LD (2000) Privacy and the computer: why we need privacy in the information society.

In this case everybody is open to everybody else, no one harboring any secrets, but the dignity of each one is maintained because of the prevailing trust. That is what is lacking in the prison camp situation. If this can be the case, then privacy does not have to be always linked up with dignity and moral worth. The question then becomes whether such a hypothetical scenario is possible at all. But we will have to wait until later chapters in the book for a satisfactory answer to this question. What I am concerned with here is merely the conceptual possibility of the scenario.

In other words, the autonomous agent in Kant’s ethics somehow needs the existence of others in order that her moral reasoning can carry force. For example, the categorical imperative says, briefly: Act in such a way that the maxim governing the act can become a universal law. Now the maxim can only become a universal law if the individual deliberating this is thinking of others, and is also deliberating on how one’s action has a bearing on others. Without the others, then it looks like the categorical imperative does not have any force.

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