Shows that executive integrity is not merely a moral trait but a dynamic process of making empathetic, responsible, and sound decisions. Describes key features of executive integrity including effective social interaction, open dialogue, and responsive leadershipand explains how integrity can be developed and practiced in today's organizations.

This 2nd edition of Executive Ethics provides a variety of contemporary and timely readings squarely focused on the ethical dilemmas and challenges faced by today's C-suite executives. In addition to identifying these dilemmas and challenges, the contributors provide both knowledge and insight on how C-suite executives can proactively address such ethics issues. The contributors provide unique value propositions for the C-suite regarding the most critical ethical issues facing organizations today while also highlighting useful information for senior executives (...) interested in integrating ethics into the leadership and management practices of their organizations. In the end, the book empowers C-suite executives to build a long-term, strategic, and enterprise-wide approach to ethics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Sanctity of Life—The Sanctity of ChoiceKristina HallettWhat do you do when helping someone means advocating for his death?I am a Board Certified Clinical Psychologist and have been in practice since 1993. I entered the field, as most do, to be of assistance and support to people in dealing with the difficult, the unimaginable, and the often painful circumstances of life. The goal has always been simple: to help. (...) The manner may differ, but the central goal is the same: to help. I have encountered many challenging situations in my work: times when I felt unbelievably sad upon hearing someone’s story; when I felt righteous indignation at injustices encountered; when I worried for someone’s safety; when I laughed and rejoiced in someone’s experience. In each of these situations the path to helping was clear of moral dilemma. But what about when helping results in execution – the state enforcing the legally imposed punishment of the death penalty? While some decisions involve the potential for moral and emotional distress, there is usually a way of understanding “helping” as giving voice to an individual’s right to choose. What do you do when helping someone means advocating for his death as punishment?Several years ago while I worked for a state Department of Corrections (DOC), an inmate on death row was executed. The state had not conducted an execution for decades. I was the Supervising Psychologist for the DOC facility, and as such it was my role to facilitate mental health treatment for this inmate. I was also the liaison to DOC custody staff regarding policies, treatment, and the impact of the process of an execution on staff, the involved inmate and other inmates in the facility. The DOC staffers were split in their views of the situation. Some staff were adamantly opposed to the death penalty, a portion were relatively neutral and the largest number of staff were strong proponents of the death penalty—some to the point of relishing the execution.He had confessed and been convicted of heinous crimes, including the rapes and murders of several young women. Innocence was not a question. He readily admitted his responsibility for these crimes. The legal process was long and involved, including several different trials and penalty hearings, all with the same result: he was sentenced to death. Now all mandatory appeals associated with the death penalty were exhausted. Having already spent a great many years on death row, he did not want to pursue further appeals. He made the “choice” to [End Page 95] not file a voluntary appeal and instead to proceed with the death penalty process.It is a curious thing, but when the required appeals (the checks and balances of the legal system) were completed and this man said, “I want to proceed with the imposition of my sentence,” all the rules changed. This individual, who had been competent to assist in his defense and his appeals to fight his sentence for over twenty years, was suddenly seen as “incompetent” to choose to accept his sentence. Opponents of the death penalty viewed execution as “state–assisted suicide” and believed the inmate had “death row syndrome,” and therefore was not competent to make the decision to move forward with his sentence. Those who agreed with the death penalty believed he was fully competent and supported the completion of his sentence through lethal injection. And then there was me.I had always been against the death penalty. From a moral perspective, I believed in the sanctity of life, that we do not have the right to take the life of another human being. I shared in others’ horror and outrage at horrific crimes, but felt justice belonged to the legal system (through incarceration) and to God. I did not believe in retribution or revenge, although I supported consequences and accountability. I argued against the death penalty in high school debates, college round–table discussions and in theoretical conversations with my peers, family and friends.When faced with this situation as a psychologist, I found myself splitting a very fine hair. I did not support the death penalty, but I did support the ability of... (shrink)

Inspiring life wisdom from people of all ages—based on the This I Believe radio program The popular This I Believe series, which has aired on NPR and on Bob Edwards' shows on Sirius XM Satellite and public radio, explores the personal beliefs and guiding principles by which Americans live today. This book brings together treasured life lessons of people from all walks of life. Whether it's learning the power of saying hello or how courage comes with practice, their intimate reflections (...) will inspire, move, and encourage you. Filled with the valuable insights distilled from a wide range of personal experiences, This I Believe: Life Lessons is a perfect gift—for others or for yourself. Includes extraordinary essays written by "ordinary" people who share the story of an important lesson they have learned about life Shares a wide range of beliefs and experiences from a diverse group of contributors, including a physician, a roller derby queen, a corporate executive, and a homeless person Based on the popular This I Believe radio series and thisibelieve.org website No matter what your age or circumstances, this book will give you valuable food for thought and important new insights on how others have learned from life's challenges. (shrink)

"In this distinguished volume, Lewis Mumford discusses the ultimate ethical and religious issues that confront modern man and offers a new orientation, directed to the renewal of life and the re-integration of modern civilization"--Back cover.

Here H.G. Callaway offers us a new reading edition of the oft-cited, commonly-studies, and widely-enjoyed Emerson text The Conduct of Life. This edition provides an introduction by Callaway, annotations throughout, a chronology, a bibliography, and index, and modern spellings throughout. And it does its job well.

This work is Emerson's set of essays published in 1860 just before the start of the Civil War: 'Fate,' 'Power,' 'Wealth,' 'Culture,' 'Behavior,' 'Worship,' 'Considerations by the Way,' 'Beauty,' 'Illusions.'.

While a number of studies have examined the impact of gender/sex on ethical decision-making, the findings of this body of research do not provide consistent answers. Furthermore, very few of these studies have incorporated cross-cultural samples. Consequently, this study of 222 American and Spanish business executives explored sex differences in ethical judgments and intentions to act ethically. While no significant differences between males and females were found with respect to ethical judgments, females exhibited higher intentions to act more ethically (...) than males. This difference was true of both U.S. and Spanish executives. Further research is warranted to develop a clearer understanding of the linkage between ethical judgment and intention to act in an ethical manner. These findings have implications for global firms, particularly regarding codes of conduct and ethics training. (shrink)

Charles Sanders Peirce is regarded as the founding father of pragmatism and a key figure in the development of American philosophy, yet his practical philosophy remains under-acknowledged and misinterpreted. In this book, Richard Atkins argues that Peirce did in fact have developed and systematic views on ethics, on religion, and on how to live, and that these views are both plausible and relevant. Drawing on a controversial lecture that Peirce delivered in 1898 and related works, he examines Peirce's theories of (...) sentiment and instinct, his defence of the rational acceptability of religious belief, his analysis of self-controlled action, and his pragmatic account of practical ethics, showing how he developed his views and how they interact with those of his great contemporary William James. This study will be essential for scholars of Peirce and for those interested in American philosophy, pragmatism, the philosophy of religion, the philosophy of action, and ethics. (shrink)

Business students are taught only technical knowledge without concern for holistic engagement; the reputation of business managers is declining due to their disregard for acting ethically. This graduate textbook introduces a business ethics from the.

John Ruskin, a famous English philosopher and art professional, wrote "The Ethics of the Dust" in 1866. It is the best thing he has ever executed like it. In this book, Ruskin teaches morals in a totally distinctive way: he uses the fairy world as a metaphor to teach morals to kids. There are a variety of conversations within the story between elemental beings that represent various things about nature, education, and being yourself. The Fairy Queen, who is a good (...) man or woman, teaches the alternative fairies approximately the whole thing, from a way to be lovely and do their task to being fair and honest. Some of Ruskin's moral training come from his symbolic tales and his poetry. He talks about being honest, how training can exchange someone, and how human beings are related to the herbal international thru the fairy chats. No, "The Ethics of the Dust" isn't just a story. It's a psychological portray that makes human beings consider how they act morally and the way society as an entire act morally. Ruskin's specific mix of magic and morals is a laugh and easy way to teach humans approximately being aware about others and their very own variations. (shrink)

Despite numerous chief executive officers (CEOs) citing their religious convictions as the primary guiding framework for their decision-making, leadership behavior, business philosophy, and motivation to contribute to society, the impact of CEOs’ religious convictions is relatively limited in the business literature. However, the widespread yet potentially ambiguous impact of CEO religiosity, encompassing both a CEO’s religious denomination and level of religiosity, on individual, organizational, economical, and societal levels remains a neglected area of research. This gap is attributed to challenges in (...) conceptualizing and measuring this multifaceted construct, with existing research scattered and predominantly confined to the ethics domain. Notably, this oversight is significant given the pivotal role that CEOs, as primary decision-makers, play in organizational dynamics. This article aims to address this gap by conducting a systematic literature review of 50 articles focused on CEO religiosity, seeking to enhance the understanding of personal religion in the business world. Through an analysis of publication trends, methodological approaches, theoretical frameworks, and empirical findings, the review not only offers insights for future research and theorizing but also proposes a conceptual framework for understanding and advancing CEO religiosity research. Additionally, this review identifies specific areas warranting further investigation, thereby highlighting existing research gaps and providing explicit starting points for future research. Through these contributions, this article provides a blueprint for future research on CEO religiosity and holds significant implications for management practice. (shrink)

While previous studies have suggested that there exists a relationship between obesity and executive function (EF), the mechanisms and causal relationship between them remain unclear. There are important clinical implications of determining whether EF can predict and treat obesity. We conducted a multilevel meta-analysis of randomized controlled trials (RCTs) and longitudinal studies. Specifically, we investigate (a) whether EF interventions have an effect on weight loss, (b) whether baseline EF can be a predictor of future weight loss through obesity intervention, and (...) (c) whether early-life EF can predict future weight loss. Eight RCTs and 17 longitudinal studies with a total of 11,393 participants were identified. We found that (a) EF interventions may not have an effect on weight loss, (b) baseline inhibition (β = 0.259,p= 0.03) and delay discounting (β = −0.17,p= 0.04) significantly predict future weight loss through obesity intervention, (c) age (F= 13.666,p= 0.005) moderates the relationship between working memory and weight loss through intervention, but not weight status, type of intervention, and percentage of female, and (d) early life inhibition (β = 0.185,p= 0.07) is a marginally significant predictor of future weight loss. Our results seem to support the assumption that the relationship between EF and obesity is not direct, and a higher-order factor, such as genes, may link obesity and EF. Building on the preliminary findings, further studies focusing on EF and obesity are needed in the future. (shrink)

In Emerson and the Conduct of Life, David M. Robinson describes Ralph Waldo Emerson's evolution from mystic to pragmatist, stressing the importance of Emerson's undervalued later writing. Emerson's reputation has rested on the addresses and essays of the 1830s and 1840s, in which he propounded a version of transcendental idealism, and memorably portrayed moments of mystical insight. But Emerson's later writings suggest an increasing concern over the elusiveness of mysticism, and an increasing stress on ethical choice and practical power. (...) These works reveal Emerson as an ethical philosopher who stressed the spiritual value of human relations, work and social action. (shrink)

_Aims:_ The aim of the present study was to examine how executive functions are assessed in children and adolescents with Cerebral Palsy. _Method:_ A systematic literature review was conducted using four bibliographic databases (WebScience, Scopus, PubMed, and Psycinfo), and only studies that evaluated at least one executive function were selected. Both the research and reporting of results were based on Cochrane's recommendations and PRISMA (Preferred Reporting Items for Systematic Reviews and Meta-Analysis) guidelines. _Results:_ The instrument most frequently used was the (...) D-KEFS. All studies point to the existence of impairments in the executive functions among children and adolescents with Cerebral Palsy with an impact on several cognitive and life domains. _Interpretation:_ There is a need to further systematize the research protocols to study the executive functions and their assessment in the intervention context. Findings of this review presented a diversity of tests (e.g., D-KEFS) or tasks (e.g., The inhibitory ability task) used with children with Cerebral Palsy. However, no information was given about adaptations performed to the test/task to meet Cerebral Palsy's specificities. Future research could consider including this information, which is key both to researchers and practitioners. The results of this study have important implications and suggestions for future avenues and guidelines for research and practice. (shrink)

The heart of Richard Kenneth Atkins’s Peirce and the Conduct of Life: Sentiment and Instinct in Ethics and Religion is an interpretation and defense of Peirce’s sentimental conservatism, as well as an extension of that idea to Peirce’s philosophy of religion and to the casuistic approach to practical ethics. “A Defense of Peirce’s Sentimental Conservatism” is the explicit title of the second of the book’s six chapters. But the only chapter in which Peirce’s sentimental conservatism does not itself appear (...) to play an explicit role is chapter five, “Self-Control and Moral Responsibility”, which is perhaps the chapter that reads most as a stand-alone work (even though the first chapter is the... (shrink)

This new edition emphasizes Emerson's philosophy and thoughts on such issues as freedom and fate; creativity and established culture; faith, experience, and evidence; the individual, God, and the world; unity and dualism; moral law, grace, and compensation; and wealth and success. Emerson's text has been fully annotated to explain difficult words and to clarify his references. The Introduction, Notes, Bibliography, Index, and Chronology of Emerson's life help the reader understand his distinctive outlook, his contributions to philosophy, and his place in (...) American culture and society. (shrink)

It seems to be important to recollect that if there were no names in the history of philosophy except those belonging to the creators of new systems, this would mean the extermination of culture, and thereby the death of philosophy itself. The very word "culture" and the inherent meaning in philosophy presuppose a continuity. For this reason they evoke disciples, imitators and followers who weave a living and indestructible chain. In other words, a tradition is sown, the fruits of which (...) are perpetually gathered in values, reassuring man of the ultimate and eternal harmony of all being, reaffirming the truth that nothing finally that is contingent or fleeting, nothing that is exclusively material or functional within life can sustain life, and reestablishing that only from that which lies beyond the phenomena can mankind gain access to all the abundance of spiritual resources indispensable for dealing with life. And it is tradition that constitutes an everlasting re-dedication to the life and the immortality of the spirit. Such re-dedication is Mumford's fruitful contribution to the philosophy of history and of ideas. He keeps the concept alive. (shrink)

ABSTRACT:Stanley Cavell’s moral perfectionism places the task of cultivating richer self-understanding and self-expression at the center of corporate life. We show how his approach reframes business as an opportunity for moral soul-craft, achieved through the articulation of increasingly reflective inner life in organizational culture. Instead of norming constraints on business activity, perfectionism opens new possibilities for conducting commercial exchange as a form of conversation, leading to personal growth. This approach guides executives in designing businesses that foster genius and channel (...) creativity, while giving all stakeholders a meaningful voice within a culture of trust. We first give an account of Cavellian perfectionism. Then, we explain how this underrepresented strand of moral reflection challenges and enriches, but does not supplant, prevailing ethical theories—including other versions of perfectionism. We then demonstrate the salience of Cavellian perfectionism to business ethics through examples from marketing, human resources, and executive organizational design and development. (shrink)

IntroductionParkinson’s disease patients have a significantly higher risk of developing dementia in later disease stages, leading to severe impairments in quality of life and self-functioning. Questions remain on how deep brain stimulation affects cognition, and whether we can individualize therapy and reduce the risk for adverse cognitive effects. Our aim in this systematic review is to assess the current knowledge in the field and determine if the findings could influence clinical practice.MethodsWe have conducted a systematic review according to PRISMA guidelines (...) through MEDLINE and Embase databases, with studies being selected for inclusion via a set inclusion and exclusion criteria.ResultsSixty-seven studies were included in this systematic review according to the selected criteria. This includes 6 meta-analyses, 18 randomized controlled trials, 17 controlled clinical trials, and 26 observational studies with no control arms. The total number of PD patients encompassed in the studies cited in this review is 3677, not including the meta-analyses.ConclusionCognitive function in PD patients can deteriorate, in most cases mildly, but still impactful to the quality of life. The strongest evidence is present for deterioration in verbal fluency, while inconclusive evidence is still present for executive function, memory, attention and processing speed. Global cognition does not appear to be significantly impacted by DBS, especially if cognitive screening is performed prior to the procedure, as lower baseline cognitive function is connected to poor outcomes. Further randomized controlled studies are required to increase the level of evidence, especially in the case of globus pallidus internus DBS, pedunculopontine nucleus DBS, and the ventral intermediate nucleus of thalamus DBS, and more long-term studies are required for all respective targets. (shrink)

The ancient Egyptian mentality was characterized by endless philosophical ideas. The foundations of the sources of these philosophical ideas were born from the natural phenomena in ancient Egypt. The ancient Egyptian found the phenomenon of the Nile flooding and then its recession and the drought that affected the country and its positive and negative impact on crops. He also found the phenomenon of sunset at night and its interpretation was its death. The explanation for the sunrise in the morning was (...) its revival after death. Also, in ancient Egyptian mythology, the god (Osiris) was resurrected after his death. All of this naturally had an impact on the ancient Egyptian mentality and its reality on ancient Egyptian society in particular. The concept of death and resurrection that emerged in the ancient Egyptian mentality explained that there is another life after death and this life settles in a world that separates his material world. The life after death that the ancient Egyptian believed in was settled in the underworld. What concerns us here is the section in which the guilty were punished after their trial in the court of the god (Osiris) in the underworld. It is known that criminals and outlaws in the material world were punished and held accountable according to the decisions of the court that were conducted inside or outside the temples. Among these decisions were execution, flogging, imprisonment, and others. The ancient Egyptians worked to apply them to the underworld by recording the texts of (Coffins), the Book of the Dead, the Book of (Amudat), and the Book of (Caves). He included in these books a topographical division of the underworld, the most important of which is the section of Hell, which in turn divided it into many sections, including lakes of fire, islands of flame, and hills, as well as the presence of fiery pits and fiery furnaces. These sections related to Hell played an actual role in punishing the guilty for what they committed in their earthly lives. Because of the breadth of the subject, the areas of hell in the underworld, we have chosen for this research the section (Fire Pits, Fire Furnaces), and other places that were used for torture, as this subject carries the utmost importance to know what is going on in the ancient Egyptian mentality and the extent of the religious and philosophical intellectual level that he reached to uncover the mystery of life after death, and his awareness of the topography of this hidden world and his attempt to match it with his material world, and to put forward different ideas for punishing sinners in the material world and seeking to apply it in the underworld. (shrink)

Classical pragmatists, especially William James, have long been known as defenders of the rationality of religious commitment. Recently, however, scholars have begun to appreciate Charles Sanders Peirce's unique contributions to that defense. For instance, Richard Atkins defends Peirce's Sentimental Conservatism as advising us to trust in our instinctual sentiments rather than our reasonings and theories, elucidating an account of the rationality of religious belief in Peirce's "A Neglected Argument for the Reality of God." Likewise, Michael Raposa examines Peirce's religious writings (...) and underscores their significance for his philosophical writings in general.1 The aim of this essay is to supplement... (shrink)

This contribution explores the connection between health and subjectivity. Up until recently a marginally discussed topic in health theories, recent critical research in health psychology introduces notions of subjectivity to theories of health. These notions can be linked to phenomenology, embodied subjectivity, and psychosocial theories that have moved away from a partial, internal understanding of subjectivity. These recent theories tend to define subjectivity as a coherence of concrete, embodied and situated subjectivity that extends capabilities and activities towards a world of (...) social relations. The article at hand shows that embodied and situated subjectivity is a basic function of health that sustains the qualities of human life. To comprehend health as a subjective practice in human lives, we need an understanding of people’s subjective participation in their everyday social lives. Hence, I will argue for the concept of conduct of life as an important concept for health psychology. The concept of conduct of life enables an analysis of how people conduct their activities and of their access to life possibilities, within social settings and societal power systems. The concept can be used to analyse the connection between subjectivity and health in the cultural and social relations by which people actually live. (shrink)

This paper is a study of the decisions that researchers take during the execution of a research plan: their researcher discretion. Flexible research methods are generally seen as undesirable, and many methodologists urge to eliminate these so-called ‘researcher degrees of freedom’ from the research practice. However, what this looks like in practice is unclear. Based on twelve months of ethnographic fieldwork in two end-of-life research groups in which we observed research practice, conducted interviews, and collected documents, we explore when researchers (...) are required to make decisions, and what these decisions entail.An abductive analysis of this data showed that researchers are constantly required to further interpret research plans, indicating that there is no clear division between planning and plan execution. This discretion emerges either when a research protocol is underdetermined or overdetermined, in which case they need to operationalise or adapt the plans respectively. In addition, we found that many of these instances of researcher discretion are exercised implicitly. Within the research groups it was occasionally not clear which topic merited an active decision, or which action could retroactively be categorised as one.Our ethnographic study of research practice suggests that researcher discretion is an integral and inevitable aspect of research practice, as many elements of a research protocol will either need to be further operationalised or adapted during its execution. Moreover, it may be difficult for researchers to identify their own discretion, limiting their effectivity in transparency. (shrink)

We find before us an excellent edition of the book which the influential American thinker Ralph Waldo Emerson (1802-82) published in December of 1860, four months before the outbreak of the American Civil War. The central question which Emerson poses in this volume concerns the conduct of life, that is, of how to live. The titles of the nine essays, which compose the book, illustrate the themes tackled: “Fate,” “Power,” “Wealth”, “Culture,” “Behavior,” “Worship”, “Considerations by the Way,” “Beauty” and (...) “Illusions.” As Callaway suggests, Emerson’s is not a philosophy in the sense of contemporary technicalities, “the basic tendency of his thought is a metaphysical idealism in which the soul and intuition or inspiration are central.” (p. xvi). As an essentially religious thinker, profoundly preoccupied with the human soul and with the development of human potentialities, he has always firmly opposed to slavery: one cannot refuse to others human beings the development of their distinctively human potentialities (p. xxvii). (shrink)

The extent and mechanisms through which religion intertwines with decision-making processes in family firms remain inadequately understood. Family firm owners, driven by their commitment to ethical business practices and the safeguarding of their socioemotional wealth, actively seek cues to inform their decision-making processes. This research demonstrates that, among these guiding cues, top-level executives’ perceived religiosity emerges as a relevant factor. Building upon the socioemotional wealth perspective and conducting a longitudinal analysis based on listed family firms between 2009 and 2018, (...) our findings reveal a positive association between family voting rights and the presence of board members perceived to be religious. Furthermore, this relationship is less pronounced if family firms operate in industries with high research and development intensity. Our study confirms that boards with high shares of religiously perceived directors are positively associated with the appointment of chief executive officers perceived to be religious during succession events. We thereby present a unique perspective that acknowledges perceived religiosity as a micro-level constituent shaping board membership and successor selection. This investigation captures the intricate interplay between religion and family firms under a socioemotional wealth umbrella, offering important insights to the family business ethics discourse. Our research also offers practical implications for board and leadership diversity management in family firms. (shrink)

In 1856, the State of Ohio began an enumeration of its population to count and identify people with disabilities. This paper examines the ethical role of the accounting profession in this project, which supported the transatlantic eugenics movement and its genocidal attempts to eliminate disabled persons from the population. We use a theoretical approach based on Levinas who argued that the self is generated through engagement with the Other, and that this engagement presupposes a responsibility to and for the Other. (...) We show that successive waves of legislation relied on State and County auditors along with Township clerks and assessors to conduct the mechanics of the enumeration of the population, which focused on the identification, categorization, and counting of the disabled people of the State. We argue that the accounting-based technologies of enumeration and reporting objectify the enumerated persons and deny the auditor’s pre-existing ethical obligation to this new Other. We show how the financial expertise and structures of the State were engaged in the execution of this mandate, which remained in place for over a century and supported a program of institutionalization. We consider the ramifications of this for our understanding of the ethical role of public sector accounting in the United States over this period, which has been under-explored. (shrink)