By Soraj Hongladarom
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Additional info for A Buddhist Theory of Privacy
Houses were tiny and crowded. Everyone was embedded in a face-to-face community. Privacy, as idea and reality, is the creation of a modern bourgeois society. Above all, it is a creation of the nineteenth century. 44 Those who are familiar with the situation in Asia or other non-western regions should be very familiar with the picture painted here. One thing that emerges from Friedman’s account here is that if privacy is a “modern invention,” then it does not per se belong to the individual through her characteristic as a unique, autonomous, spontaneously rational being for the simple reason that these individuals were also present in ancient times when there was little or no privacy.
Ontos Verlag, Frankfurt, pp 65–78 Debatin B (2011) Ethics, privacy, and self-restraint in social networking. 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.
222. 8 Adam D. Moore, “Privacy: Its Meaning and Value,” p. 223. 9 Adam D. Moore, “Privacy: Its Meaning and Value,” p. 215. 4 5 40 3 Cultural Attitudes Toward Privacy presumably it is in a public domain in the sense that anybody can look it up and learn about the information without thereby violating the privacy of the person whom the information is about. Parent disagrees with those, such as Fried (1970) and Wasserstom (1979), who argue more toward a “control” conception of privacy where privacy is deﬁned more as the control an individual has over the information related to himself or herself.
A Buddhist Theory of Privacy by Soraj Hongladarom