Do not abridge articles without the specific approval of the author. You might be omitting points that the author deemed crucial to the establishment of his case. No writer appreciates unauthorized surgery on his works.
I recently previewed an article by a notable brotherhood author. A few weeks later, the piece appeared in a prominent journal. Amazingly, a very significant and somewhat controversial portion of the original work had been omitted. If an editor does not agree with an article he receives, he may reject it. If he accepts it for publication, he should do so without significant alteration. This is literary piracy. This is called plagiarism.
It is a form of theft. Such methodology is unconscionable though not uncommon. I cannot but help recall an incident that occurred some years ago when I was teaching a course in Biblical doctrine to a class of prospective young ministers.
I had assigned my class the project of doing a brief research paper on the topic of pedo-baptism the term means infant baptism.
One student quickly, thoughtlessly, and in an obvious stupor, copied an article on the topic from a Bible encyclopedia. Every writer should remember this.
Once he has compromised his status as a serious student and a researcher of integrity, he will forever be suspect. This is especially true when sharing religious or Bible-related articles. Presumably, you are wanting to help the cause of Christ, not discredit it with plagiarism. There is no complete answer to the question of ethical writing; but perhaps Michel Foucault comes close in his observation that. That is, ethical writing is the writing we do when we have consciously reflected on the meanings we are making, or the world we are representing.
I may not like a work, and I may not agree with its worldview, but pace Oscar Wilde if it was written under the conditions of reflective practice, it is necessarily ethical. Writers are always making representations: Organized into phrases, sentences, paragraphs, whole works, words can construct a context that readers will feel, see, hear, smell.
Words, organized in this way, can bridge the divide between the abstraction of language, and the concreteness of the material world; can make things seem, and feel real. Perhaps this is a way to think about ethical writing: The power of narrative and poetic representation is evident in the emotional, visceral, responses people have to works that manage materiality well.
The efforts of governments to censor representational works also points to the power of such works. Australian writers and artists have, over the past 15 years, responded to this decree not with silence or abstractions, but with works that personalize and individualise. Writers in detention centres in Australia or the Pacific are also writing poems and stories and recording impressions that personalize, individualise, humanize those communities.
But for me, many are ethical in the terms defined by Wilde and Kundera: Write an article and join a growing community of more than 72, academics and researchers from 2, institutions. Jen Webb , University of Canberra. For Milan Kundera, the answer is straightforward.
Books are well written or badly written. Joan Didion begins her essay Why I Write by describing the art as one of imposing oneself upon other people, of saying listen to me, see it my way, change your mind. There is no complete answer to the question of ethical writing; but perhaps Michel Foucault comes close in his observation that ethics is the considered form that freedom takes when it is informed by reflection.
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ethics is the considered form that freedom takes when it is informed by reflection. That is, ethical writing is the writing we do when we have consciously reflected on .
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