ABSTRACTW.K. Clifford is widely known for his emphatic motto that it is wrong, always everywhere, and for anyone, to believe anything upon insufficient evidence. In fact, that dictum and Clifford’s...

Unethical practices in education come at too great a cost when our future generation is at stake. Educators are role models for students in their future careers and so must believe in and use ethical practices. In politics, in big and small business, and in legal and medical practice the question of ethical practices surrounds us. Have people become desensitized to ethics? Are we condoning unethical practice? Our educational profession must stand up for honesty and integrity. We, as (...) educators, have the obligation of setting the standards for ethics. Ethical Dilemmas in Education addresses the dilemmas teachers face every day throughout all aspects of education in a comprehensive manner. The book outlines standards of professionalism and presents information teachers can use for the challenges teachers face. With the policies of today's educational system, teachers need to stand up for honesty and integrity, providing role models for students in their future careers. This book guides teachers towards developing ethical habits and a professional demeanor. (shrink)

What kind of people make good scientists? What personal qualities do scholars say their peers should exhibit? And how do they express these expectations? This article explores these issues by mapping the kinds of virtues discussed by American scientists between 1945 and 2000. Our wide-ranging comparative analysis maps scientific virtue talk across three distinct disciplines – physics, psychology, and history – and across sources that typify those disciplines’ scientific ethos – introductory textbooks, book reviews, and codes of ethics. We (...) find that, when inducting students into a discipline, evaluating peers, or codifying their professional standards, postwar American scientists routinely named virtues like carefulness, objectivity, and honesty. They applied such virtues not only directly to scholars’ characters, minds, and attitudes (thereby equating virtues with personal qualities), but also to their methods, modes of reasoning, and working habits (in the form of what we call virtue-qualifiers). Strikingly, we find that physicists, psychologists, and historians drew upon largely similar repertoires of virtue. For all of them, scientific work required carefulness, thoroughness, and accuracy. Not all virtues, however, were equally important in all disciplines (notably objectivity), nor did each ethos-forming genre place equal emphasis on the directly personal nature of such virtues. All in all, our research establishes an extended framework for understanding the ways virtues remained present in postwar American scientific discourse writ large. (shrink)

ABSTRACT The discourse on honesty and dishonesty in academic work has seen considerable growth over the past two decades. This study empirically analyses the shifts in the literature over the past two decades in the research focus and most prolific authors, institutions, countries, and journals. A broad list of terms was employed from the Glossary of Academic Integrity to shortlist journal articles (n = 782) from Scopus. A bibliometric analysis was conducted for each decade and the results were compared. (...) Research outputs and number of clusters were over two-fold in the second compared to the first decade indicating an increase in volume and complexity. The study found a continued focus on plagiarism and academic misconduct research, though academic integrity and contract cheating emerged in the second decade. Shifts were evident in the output signifying a diversification of the research base and perspectives. Further research and action are needed to develop integrity as the broadest defense against dishonesty in all spheres of academia. (shrink)

Existing literature indicates that the moral complexities of teachers’ daily routine have not been searched enough. Robust knowledge on the way teachers apply ethics in their classrooms and schools is also limited. The purpose of this paper is to challenge teachers’ honesty and ethical judgment, as it explores teachers’ lying as a response to critical incidents in schools. Mixed methodology has been used to analyze data from 524 Primary and Secondary teachers. The results indicate that only half of (...) the participants choose to use little conventional lies [“white” lies] in critical situations. They choose to do so for “good reasons”, to protect their students or to cover for colleagues. The study contributes to existing research on ethical knowledge and sensitivity and the moral dimensions of teaching and stresses the practical need for continuous training on ethical sensitivity and the attainment of ethical knowledge when coping with critical incidents and arising dilemmas. (shrink)

ABSTRACT A common conclusion of lab dishonesty studies is that subjects cheat to a very modest extent even when they cannot get caught. The modest level of cheating is attributed to subjects’ moral feelings which restrict their cheating to a level that enables them to retain their self-image as honest individuals. The present paper questions this claim, reporting the results of two experiments which uncover a discrepancy between self-portrayed honesty and actual dishonest behavior. The experiments reveal, first, that self-portrayed (...) honesty is stricter than practical honesty, suggesting that when facing an opportunity to benefit from dishonest behavior, subjects trade off some of their self-image as honest persons for dishonestly-generated payoffs. Secondly, dishonesty out of lab, in subjects’ self-chosen environment, is greater than in the lab, with a considerable fraction of subjects cheating to the maximum extent possible. We suggest that it is not a concern about their self-image that holds subjects back from cheating maximally, but rather a concern about their social image. The modest level of dishonesty observed in the lab presumably reflects caution subjects exercise in an unsafe setup. Given an environment where they feel safe to reap the fruits of dishonesty without compromising their image as honest persons in the eyes of others, the image they have of themselves hardly plays a role in curbing their unethical behavior. (shrink)

The boundaries of honesty are the focal point of this exploration of the individualistic origins of modernist ethics and the consequent need for a more pragmatic approach to business ethics. The tendency of modernist ethics to see honesty as an individual responsibility is described as a contextually naive approach, one that fails to account for the interactive effects between individual choices and corporate norms. By reviewing the empirical accounts of managerial struggles with ethical dilemmas, the (...) article arrives at the contextual preconditions for encouraging the development of reflective moral agents in modern corporations. (shrink)

Not so long ago, being reasonably trustworthy was good enough. But soon only the extremely trustworthy will thrive. In the age of smartphones and social networks, every action an organization takes can be exposed and critiqued in real time. Nothing is local or secret anymore. If you treat one customer unfairly, produce one shoddy product, or try to gouge one price, the whole world may find out in hours, if not minutes. The users of Twitter, Yelp, and similar outlets show (...) little mercy for bad behavior. The bar for trustworthiness is higher than ever and continues to rise. Bestselling authors Don Peppers and Martha Rogers, Ph.D., argue that the only sane response to these rising levels of transparency is to protect the interests of customers proactively—even if that requires spending extra money in the short run to preserve your brand reputation in the long run. The payoff of generating extreme trust will be worth it. With a wealth of fascinating research as well as practical applications, this book will show you how to earn—and keep—the extreme trust of everyone your company interacts with. (shrink)

Individual responsibility is usually articulated either in terms of an individual’s intentions or in terms of the consequences of her actions. However, many of the situations we encounter on a regular basis are structured in such a way as to render the attribution of individual responsibility unintelligible in intentional or consequential terms. Situations of this type require a different understanding of individual responsibility, which I call conditioned responsibility. The conditioned responsibility model advances that, in such situations, responsibility arises directly out (...) of the conditions in which the individual finds herself, irrespective of her intentions or of the consequences of her actions. This model gives rise to a series of challenges, some of which, I propose, can be addressed by drawing on Wittgenstein’s later notion of form of life, together with the notion of honesty implicit in his early approach to ethics. (shrink)

This study investigates the role of advantageous comparisons and professional commitment in earning management rationalization. Our study adopted a laboratory between-subject experimental design with 139 accounting students. The results show that advantageous comparisons and professional commitment affect the rationalization of earning management actions. Moreover, compared to participants with high levels of professional commitment, those with low levels of professional commitment view earning management as a more appropriate action when they are engaged in earning management and viewing the egregious example of (...) that action. This finding is important because it explains how personal psychological factors affect the ethical cognitive processes of accountants. This study complements the lack of previous studies and argues that the propensity to compare acts of delinquency depends on an individual's commitment to their profession. We also emphasize the importance of investigating this issue outside of the US context. The results of this study may be helpful to managers, practitioners, academics, and accounting researchers with a better understanding of the potential impact of exposure to earning management practices and an individual’s professional commitment to earning management behaviour. Further, based on this study, all stakeholders may be better positioned to suggest possible remedies and mitigate these behaviours. (shrink)

Today’s organizations are operating in a highly competitive and changing environment ‎that ‎pushes them to adapt their organizational structures to such ‎environments continuously. ‎However, the ethical behavior of employees is considered a bridge to the organization’s success ‎, driven by positive beliefs. This study's purpose of examining the psychological and ethical ‎beliefs' that influence employees' behavior at the workplace through a literature review. This ‎paper uses two terms: "ethical beliefs” and “psychological beliefs.” They both ‎are different but can significantly influence (...) the behavior of employees. Positive psychological and ‎strong ethical beliefs drive ethical behaviors at the workplace, such as honesty, accountability, ‎fairness, responsibility, trust, and integrity, which lead to better performance, a productive team, and ‎positivity in the workplace. It helps to develop a professional relationship with employees, ‎effective communication, accountability, and professionalism at work. While negative ‎psychological and weak ethical beliefs drive unethical behavior, including taking credit for other ‎hard work, abuse, verbal harassment, violence, lack of ambitions and professionalism, theft, ‎corrupt practices, etc. Finally, the arguments demonstrate that some ethical beliefs are perceived ‎to be more objective and appropriate than psychological beliefs. The ethical beliefs of workers ‎considered more formal than psychological beliefs. ‎. (shrink)

This study points out the importance and meaning of apologizing as a moral value in compensating the imperfections committed by individuals in social relations and correcting the deteriorating relationships. Accepting that every person can make mistakes is the most essential element that paves the way for the emergence of apology as a virtue. It teaches one to accept that he/she may be wrong, not to consider himself superior to anyone, and arouses the will and will not to make such mistakes. (...) Apology tells the necessity to be respectful and to value other people as well as to be honest. Apologizing is like forcing a person to be honest, and it tells you about the need to care about other people and to be respectful. It is seen that different kinds of apologies are made according to the culpable, guilty person, the environment, the victim, and the situation of the defect. This study discusses the meaning of the words used in apologizing whether they mean full apology or not, the meaning of the apology, its moral dimension, and its relationship with repentance. It also discusses the reasons for the apology, apologizing strategies, accountability, assuming responsibility, proposing repairs, and making promises on not doing something wrong again. The similarity of repentance in religious traditions with apologizing was emphasized, and the relationship between forgiveness and apology was evaluated in terms of the attitudes that the parties should adopt. Finally, as a rule of value and courtesy, suggestions were made on how to provide apologies education in the family.Summary: This study draw attention to the meaning and importance of apologizing as a moral value in compensating for the imperfections that individuals have committed against each other in social relations and in correcting broken relationships. Acknowledging that every person can make mistakes is the most important element that paves the way for the emergence of an apology as a virtue. Accepting that one can be wrong teaches that one should not think of himself as superior to anyone and arouses the will and desire not to make such mistakes. Apologizing leads people to be honest and tells them about the need to care about other people and be respectful.Apologizing is admitting that the rhetoric, actions, and practices that lead to apologies are not fair, accurate, and legitimate. First, apologizing means that the person to whom we made a mistake is a human being. It means that accepting anyone can make a mistake, and we can be wrong. It gives this person the understanding that s/he should not be superior to anyone else. It also arouses a desire and will not make such mistakes anymore. Apologizing tells you the necessity of caring and respecting other people as well as forcing people to be honest. The person who apologizes to him is undoubtedly respectable. The respected person will surely appreciate to others. The basis of social order and life is mutual respect. Being able to apologize draws the individual's point of view to the end where he or she should be and provides the basis for the healthy functioning of the social order by gaining the understanding of respect for other people. Also, being able to apologize is an expression of confession, honesty, and sincerity. Apologizing in this respect is a virtue and merit. The society that values are lost and surrounded by selfishness and nihilism must be turned into virtues, and people who know the value of human beings.The good and virtuous person is not without fault, s/he is the one who apologizes for the mistakes, s/he has committed or seeks ways to redeem that mistake, s/he is the one who returns from his/her mistake. Apologizing should be not only a responsibility but also an indicator of self-confidence. It should not be forgotten that conscientious accounting is a self-judgment. S/he can quickly apologize for stepping on someone else's feet, soiling his clothes, but s/he does not think of a full apology consisting of remorse, compensation, and repair for the person who has taken away a person's right, poisoned his life and tarnished his future.When the parent says that the child should apologize, a process will be initiated for the child to consider. If the child apologizes in front of his or her parent, who points to the necessity of this, it is an important step in the child's moral education, and this indicates that the child internalizes these norms and engages in independent moral accounting. Because s/he now realizes that a value s/he defends without dictating from the outside has been violated, and therefore, has the motivation to make an apology.Arrogance is the biggest obstacle to apologizing. In men-women relations, it can be seen that women are more easily able to apologize, they do not consider apologizing as an indicator of as powerlessness and insulted as men. A manager, a boss, a leader, or a president can delay or fail to realize that his/her authority and dignity will diminish when s/he apologizes to his/her subordinate and those under his/her command. Men in the family, teachers at school, managers in the institution, boss and so on leader and authority persons refrain from apologizing by going to show and bless what they say and do to legitimize the past, to forget or reject mistakes, to prevent them from being questioned morally. This tells us the importance of internalizing the understanding of apologetics as a social culture starting with the family.Individual mistakes should be apologized for in daily life, institutional errors, as well as for some unfortunate incidents. Apologies have the potential for establishing a suitable basis for the establishment of a culture of dialogue in inter-communal relations and sharing some common values and interests. Apologies can contribute significantly to the development of a culture of tolerance, cooperation, and peaceful coexistence among communities.When a defect requiring a committed apology, the event must be evaluated not only from a unilateral perspective, but from a whole context and sides so that the perpetrator can adopt the feelings and understanding of the victim.In the apology, there should be a strategy such as an expression of regret, accountability, taking responsibility, offering repairs, and making promises on not happening again. Repentance in religious traditions is similar to an apology. In the face of apology, the victim reduces negative feelings towards the offender by forgiving and repairs the relationship. Apologies are a reputation-protecting action for the victim, while a discreditable step is taking place for the wrong person. It is also important to forgive and protect the reputation of the person who made a mistake. Like the cultural past, gender causes men and women to choose different apology strategies. Various forms of apology are also influenced by factors such as age, income status, occupation, and ethnicity. The time to apologize, the environment, the mood of the interlocutor must be well calculated. If enough care is not given to them, the apology may not reach its purpose, and thus, there is no possibility of correcting the broken relationship. Since childhood, it is important to teach individuals that a person may have been guilty by making mistakes towards others, society and the environment. Also, individuals should be educated on apologizing from others when needed. The child should apologize when he/she makes a mistake by taking the model in his / her family and the people around him and should be forgiving in cases made against him/her. (shrink)

This paper presents students’ views about honest and dishonest actions within the pharmacy and medical learning environments. Students also offered their views on solutions to ameliorating dishonest action. Three research questions were posed in this paper: (1) what reasons would students articulate in reference to engaging in dishonest behaviours? (2) What reasons would students articulate in reference to maintaining high levels of integrity? (3) What strategies would students suggest to decrease engagement in dishonest behaviours and/or promote honest behaviours? The design (...) of the study incorporated an initial descriptive analysis to interpret students’ responses to an 18-item questionnaire about justifications for dishonest action. This was followed by a qualitative analysis of students’ commentaries in reference to why students would engage in either honest or dishonest action. Finally a qualitative analysis was conducted on students’ views regarding solutions to dishonest action. The quantitative results showed that students were more likely to use time management and seriousness justifications for dishonest actions. The qualitative findings found that students’ actions (honest or dishonest) were guided by family and friends, the need to do well, issues of morality and institutional guidelines. Students suggested that dishonest action could be ameliorated by external agencies and polarised views between punitive and rewards-based mechanisms were offered. These results suggest that these students engaged in dishonest action for various reasons and solutions addressing dishonest action need to consider diverse mechanisms that likely extend beyond the educational institution. (shrink)

For successful project outcomes to organizations and clients alike, project managers (PMs) need to make ethical decisions and yet balance the interests of all stakeholders involved. Hence, honest communication among project stakeholders is essential as a countermeasure to this paradox. Honesty is one of the core ethical values propagated by the Project Management Institute (PMI), USA. Our study aimed to gain an endogenous perspective on honesty vis-à-vis its reification by PMI in its effect on software project performance. Empirical (...) data were collected through in-depth interviews from 83 Indian PMs in one of the prominent Indian software consulting organizations. Grounded theory was utilized to analyze the data obtained. Our results validate the importance of honesty on software project performance, the need for trust among stakeholders in maintaining honesty, importance of Indian culture in understanding honesty and ensuing ethical challenges faced by PMs. Our results bear implications to extant research on honesty in projects with specific reference to the Indian software context. They are important for PMI professionals as they provide a culture-specific perspective to honesty and the scope for ideation on how to inculcate and sustain honesty in project management in India. (shrink)

The marketing of health care services raises the prospect that an ethic of strangers will govern relations between providers and patients. A fiduciary model that emphasizes honesty and public accountability, as well as the patient's good and avoiding unnecessary services, can keep marketing consistent with the ethical tradition of medicine.

Evolution continually selects the best genes to proliferate the species. Emerging cosmetic plastic surgeries allow us to bypass our genetic code and cheat our naturally predetermined appearances by altering the perceived external flaws and ignoring the intact internal code where the “flaws” remain. Without these self-identified unwanted physical attributes, people who otherwise might not have been perceived as desirable mates for procreation allow themselves to be perceived as desirable enough to pass on their genes. TV shows are allowing us to (...) witness the advantages over evolution that can be gained with the right amount of time and money. What we see on the outside is not necessarily what we are going to get on the inside, genetically speaking. With more and more people flocking to cosmetic procedures at younger ages, doctors and consumers need to understand and discuss the importance of this dramatic misrepresentation to the opposite sex. While there is a right to undergo the procedures, those who do so prior to having children, and even those who do not, are faced with important affective choices within a number of different relationships that need to be considered for both now and the future. (shrink)

The virtue of honesty has been stunningly neglected in contemporary philosophy, with only two papers appearing in the last 40 years. The first half of this paper is a conceptual exploration of one aspect of the virtue, namely the honest person’s motivational profile. I argue that egoistic motives for telling the truth or not cheating are incompatible with honest motivation. At the same time, there is no one specific motive that is required for a person to be motivated in (...) a virtuously honest way. Instead I advance a pluralistic theory of honest motivation, which allows for motives of caring, fairness, and virtue, among others. The second half of the paper then turns briefly to the empirical literature in psychology and behavioral economics on cheating, to see to what extent honest motives appear to be operative. The upshot is that we have good preliminary evidence for the claim that most people are not virtuously honest. (shrink)

This volume concentrates on different forms of honesty and dishonesty in management and their consequences for managers, firms and society. These issues are related to values and behavior patterns and thus, the basis of contemporary business.

We examine the influence of face-based judgments of CFO and CEO honesty on earnings management for the largest publicly traded companies in America. After controlling for incentives and opportunities to manage earnings, CFOs perceived to be less honest engage in higher levels of accruals earnings management and real earnings management. The beneficial impact of perceived honesty on earnings quality is most pronounced when both the CFO and the CEO are perceived to be more honest. Findings are consistent with (...) our conjecture that both the CFO and CEO contribute to a firm’s financial reporting environment. (shrink)

While honesty is clearly a virtue of some educational as well as moral significance, its virtue-ethical status is far from clear. In this essay, following some discussion of latter-day virtue ethics and virtue epistemology, David Carr argues that honesty exhibits key features of both moral and epistemic virtue, and, more precisely, that honesty as a virtue might best be understood as the epistemic component of Aristotelian practical wisdom. In the wake of arguments to be found in (...) Plato's Laws, as well as in those of more modern philosophers such as Jean-Jacques Rousseau and Iris Murdoch, Carr then traces the main roots of moral dishonesty to various forms of vain and self-delusive ego attachment. In this light, he argues in the final section of the essay that literature and the arts may provide a powerful educational antidote to such attachment. (shrink)

This paper presents the results of a national study of the beliefs and perceptions of small business professionals concerning ethics within their company and business in general. The study examined their views on the relationship between success and ethical conduct as well as the extent and nature of ethical conflicts experienced by the respondents. Some comparisons are made with similar studies that have been conducted in the past. Respondents have the most ethical conflicts with customers and employees, and with (...) regard to honesty in contracts/agreements. Most also believe that ethical standards are lower than they were 10 and 20 years ago, primarily because society's moral standards are lower. Additionally, they believe that the behavior of top management has the most influence on decisions in ethical situations. Finally, consistent with prior studies, they believe that they have the most responsibility to customers, ahead of employees and stockholders. (shrink)

Rarely do we come across a book that has the force and cogency to provoke us to reevaluate the most fundamental tenets of psychoanalysis. One of the most brilliant psychoanalytic scholars of our time, M. Guy Thompson revolutionizes our understanding of the axiomatic principles upon which psychoanalysis is based. Through a careful exegesis of Freud's texts, he persuasively shows how the fundamental rule of psychoanalysis is not merely a vehicle for free association but, more importantly, a pledge to honesty. (...) Contextualized in the subjective lived experience each analyst faces, Thompson demonstrates how Freud's technical mandates are nothing less than ethical imperatives by which to live, authentically. This fascinating exploration into the philosophical dimensions of psychoanalysis offers a compelling contribution to the clinical application of psychoanalytic doctrine that will be of interest to psychoanalytic practitioners of all persuasions. (Jon Mills). (shrink)

What about honesty? -- History of honesty in society -- Honesty and the Constitution -- Honesty in society today.

Reinterpreting the American Dream is a uniquely pragmatic book on ethics and religion in today's world. Primeaux uncovers the complexity of human nature, in all of its potential for evolution. Though written from a Catholic viewpoint, the book encourages openness in the search for truth, postulating that this quest is the ultimate meaning in life. In an approach that emphasizes honesty with respect for others, and pragmatism with an eye for growth, the author sets the stage for those (...) individuals who want to escape from the 'disconnections of independence and the connections of dependence into the interconnections of interdependence.' A challenging read on a personal level, yet highly applicable to business ethics and the larger society, Reinterpreting the American Dream will be of interest to philosophers, sociologists, students of ethics and the general educated public. (shrink)

Honesty is widely accepted as a prime example of a moral virtue. And yet, honesty has been surprisingly neglected in the recent drive to account for specific virtuous traits. This paper provides a framework for an increased focus on honesty by proposing success criteria that will need to be met by any plausible account of honesty. It then proposes a motivational account on which honesty centrally involves a deep motivation to avoid deception. It argues that (...) this account satisfies the required success criteria and discusses why (and when) honesty can be accepted as a moral virtue. Finally, it highlights some implications of accepting a motivational account of honesty for future work on encouraging the development of honesty, and on the relationship between different types of virtue. (shrink)

ABSTRACT Much has been made of the apparent tensions in Nietzsche's ethical and metaethical views. In this essay I examine a kind of value standard available to Nietzsche that is present in his work. I offer an interpretation of honesty as both a Nietzschean virtue and a means of ethical assessment. Despite Nietzsche's well-known criticisms of truth, he upholds honesty as the only remaining virtue of his free spirits. Honesty has been treated in the literature primarily in (...) the contexts of truth or life affirmation, but I argue that we should instead recognize honesty as a virtue within the context of valuing. I defend honesty as a distinct kind of truthfulness and sincerity involving what I call confrontation. The seeds of Nietzsche's mature view are first evident in his work on tragedy, then developed further in Zarathustra, ultimately revealing a constraint on valuing that is essential to Nietzsche's broader normative projects. (shrink)

Evidence from a growing number of studies suggests leader character as a means to advance leadership knowledge and practice. Based on this evidence, we propose a process model depicting how leader character manifests in ethical leadership that has positive psychological and performance outcomes for leaders, along with the moderating effect of leaders’ self-control on the character strength–ethical leadership–outcomes relationships. We tested this model using multisource data from 218 U.S. Air Force officers and their subordinates and superiors. Findings provide initial support (...) for leader character as a mechanism triggering positive outcomes such that only when officers reported a high level of self-control did their honesty/humility, empathy, and moral courage manifest in ethical leadership, associated with higher levels of psychological flourishing and in-role performance. We discuss the implications of these results for future theory development, research, and practice. (shrink)

We introduce the _character lens_ perspective to account for stable patterns in the way that individuals make sense of and construct the ethical choices and situations they face. We propose that the way that individuals make sense of their present experience is an enduring feature of their broader moral character, and that differences between people in ethical decision-making are traceable to upstream differences in the way that people disambiguate and give meaning to their present context. In three studies, we found (...) that individuals with higher standing on moral character (operationalized as a combination of Honesty-Humility, Guilt Proneness, and Moral Identity Centrality) tended to construe their present context in more moral or ethical terms, and this difference in moral recognition accounted for differences in the ethical choices they made. Moreover, individuals with higher levels of moral character maintained high levels of moral recognition even as pressure to ignore moral considerations increased. Accordingly, this work unifies research on moral character, moral recognition, sensemaking, and judgment and decision-making into a person-centered account of ethical decision-making, highlighting the way decision-makers actively and directly shape the choice contexts to which they must respond. (shrink)

There has been criticism of how Fair-Trade products represent workers in remote parts of the world where packaging offers an encounter with distant others which romanticizes and homogenizes them as a pre-modern form of ethnicity. Such workers are shown as always engaged in authentic, simple, honest decontextualized manual labor. And they are depicted as highly appreciative of, and empowered by, the act of ethical shopping. This paper shows that a close social semiotic analysis of Fair-Trade packaging reveals a different set (...) of meanings which sit alongside the decontextualized ones. Designs integrate these workers into more contemporary kinds of modernist, rational, design chic, which communicates its own kind of honesty and authenticity. We consider how this, too, shapes how such consumers encounter distant others and its consequence for the meaning of the act of ethical shopping, where consumers can buy into moral alignment offered by products. (shrink)

The development of behavioral ethics has brought forth a detailed understanding of the processes of moral perception, decision-making and behavior within and beyond organizations and communities. However, prescriptive recommendations of behavioral research regarding how to support an ethical environment often underestimate the specifics of organizational characteristics that may encourage the occurrence and persistence of dishonesty, especially regarding deception as a desired action in some instances by some employees and managers. Furthermore, behavioral research does not adequately recognize the notion that (...) dishonesty can be sometimes viewed as an acceptable cost for some expected traits or skills of an employee such as intelligence or creativity. Under some conditions, deception can be even considered a moral, prosocial activity. Finally, formal ethics systems and situational measures to promote honesty may be inefficient or directly harmful. This article highlights questions of how to assess such factors in research on (un)ethical behavior within organizations. (shrink)

This case (Wilfond, Duenas, and Johnson 2023) asks us to consider the ongoing obligations, if any, for researchers who have enrolled people into clinical trials. This issue can be particularly chal...

This book examines the ethical concepts which lie at the heart of journalism, including freedom, democracy, truth, objectivity, honesty and privacy. The common concern of the authors is to promote ethical conduct in the practice of journalism, as well as the quality of the information that readers and audience receive from the media.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Conscience and Calling: Ethical Reflections on Catholic Women's Church Vocations by Anne E. PatrickMary M. Doyle RocheConscience and Calling: Ethical Reflections on Catholic Women's Church Vocations Anne E. Patrick NEW YORK AND LONDON: BLOOMSBURY T&T CLARK, 2013. 197 PP. $24.95In Conscience and Calling, Anne Patrick weaves together insights into women's moral agency, vocational discernment, and historical narratives of religious women's engagement with clerical authority. Taking up James Gustafson's (...) question, "What is God enabling and requiring us to be and to do?" she offers a nuanced view of virtuous discernment and action in the context of the "ecclesial oppression" of women. Patrick asks, "What is correct 'church practice' for female moral agents in view of the institutionalized injustice toward women in Catholicism?" (59).Chapter 1 begins with cases of conflict between women's religious congregations and clerical leadership. In the first case, Sisters of the Holy Names of Jesus and Mary protested intolerable living conditions at a parish in Brooklyn, New [End Page 201] York, in 1939. When repeated requests for heat fell on the pastor's deaf ears, the sisters requested to leave the parish and were told that they would then also have to leave another thriving ministry in the diocese. The sisters acquiesced to this decision in a spirit of obedience and did not publicize the real reason for their departure. Fifty years later in Miami, Florida, when another conflict arose, the sisters involved discerned a very different response to injustice, one marked by concern for "justice, honesty, and personal responsibility." The model of a "good sister" had shifted from an emphasis on obedience and institutional loyalty toward shared responsibility for ministry and leadership.Chapter 2 surveys the landscape of women's engagement with the Church and its structures of leadership and adapts H. Richard Niebuhr's Christ and Culture to sketch five "types": women against the Church; women content with the Church; women above the Church; women and Church in paradox; and women transforming Church. Patrick proposes the transformationist model as the approach that most adequately meets the challenges that women face in the Church today; she calls on those who adopt this approach to live in creative tension with the Church and with those who follow the other models, to espouse justice and mutuality in organizational structures, and to be self-critical. Chapter 3 recounts the history of the National Assembly of Religious Women through this transformational lens.Chapter 4 proposes a "framework for love" that builds on Margaret Farley's ethic of commitment to envision an ethic of vocation that elicits "active receptivity," values the contributions of institutions, practices egalitarianism, and keeps justice and love in dialectical relationship. The "myth" of vocation (the notion that vocation is a "thing" to be discovered and pursued, like one's destiny or soul mate) is balanced by the "mystery" of vocation that engages ongoing, lifelong discernment. Controversial cases involving women religious illustrate this kind of discernment and women's striving to live justly and faithfully. The final chapter, "Vocation in a Transformed Social Context," recounts the Vatican Congregation for the Doctrine of the Faith's visitation of the Leadership Conference of Women Religious, a case that has changed the landscape for women's discernment once again. Patrick calls the Church to live out its rhetorical commitment to the dignity of women by opening all church ministries so that women might serve and lead.Conscience and Calling tells an important story about how women religious have discerned the signs of the times and imagined new vocations in the Church and the world. Though the focus here is on women in the American Catholic Church, Patrick's contribution should pave the way for sharing religious women's stories in the global context to further enrich a Christian vision of virtue and vocation for those navigating ecclesial politics and practicing ministry in particular. [End Page 202]Mary M. Doyle RocheCollege of the Holy CrossCopyright © 2017 Society of Christian Ethics... (shrink)

The Confucian culture, rich in its contents and great in its significance, exerted on the thinking, culture and political life of ancient China immense influences, unparalleled by any other school of thought or culture. Confucian theories on morality and ethics, with 'goodness' as the core and 'rites' as the norm, served as the 'key notes' of the traditional medical ethics of China. The viewpoints of Confucianism on benevolence and material interests, on good and evil, on kindheartedness, and on (...) character cultivation were all inherited by the medical workers and thus became prominent in Chinese traditional medical ethics. Hence, it is clear that the medical profession and Confucianism have long shared common goals in terms of ethics. Influenced by the excellent Confucian thinking and culture, a rather highly-developed system of Chinese traditional medical ethics emerged with a well-defined basic content, and the system has been followed and amended by medical professionals of all generations throughout Chinese history. This system, just to mention briefly, contains concepts such as the need: to attach great importance to the value of life; to do one's best to rescue the dying and to heal the wounded; to show concern to those who suffer from diseases; to practise medicine with honesty; to study medical skills painstakingly; to oppose a careless style of work; to comfort oneself in a dignified manner; to respect local customs and to be polite; to treat patients, noble or humble, equally, and to respect the academic achievements of others, etc. Of course, at the same time, Confucian culture has its own historical and class limitations, which exerted negative influences on traditional medical ethics. Now, if we are to keep up with the development of modern medicine, a serious topic must be addressed. That is how to retain the essence of our traditional medical ethics so as to maintain historic continuity and yet, at the same time, add on the new contents of medical ethics so as to incorporate modern features into our system. Therefore, when trying to reform medical practice in China, we are faced with the urgent need to inherit and promulgate the essence of Confucian ethics--discarding its obsolete concepts--while at the same time building up the new medical ethics that can meet the requirements of the outside world and the future. (shrink)

This open access book offers four ways to enrich traditional research methods in business ethics. By looking at critical jokes and cartoons on management consultants, their business practice and their clients’ demands, many ethical transgressions in business get addressed. By illustrating and criticizing such transgression, jokes can serve as an example in a theoretical argument, as a prompt to reflect on in an open interview, as a statement to assess in an enquiry or as basis for qualitative content analysis. (...) By adding jokes to the conversation on ethical transgressions in business much depth and honesty can be added, resulting in better research data. Jokes can help to surpass social desirability bias included in answers given in traditional interview settings or enquiries. This book is of interest to consultants, researchers, educators and students in business ethics and management. The book showcases what kind of practical and ethical wisdom is embedded in business jokes and how this knowledge can be made productive in the context of business ethics. (shrink)

A large body of research has indicated international students in the United States and abroad experience difficulties understanding what academic integrity is and how to avoid academic misconduct, 159–172 2011; Brown & Howell, 2001; Gullifer and Tyson Studies in Higher Education, 39, 1202-1218 2014). While most studies focus on academic misconduct and academic corruption in research ethics, 339-358 2014), this study analyzes the length, English-language readability, and translation of academic integrity policies of 453 four-year U.S. institutions of higher education. (...) Findings indicate average academic integrity policies are over 2000 words long, are written above the 16th-grade reading level, and are very rarely translated into a language other than English. In addition, no institutions published their academic integrity policies in full on their institutional international student website, possibly rendering the policy difficult to locate on the institution’s website for international students. Implications for research, policy, and practice are addressed. (shrink)

Religion inspires honesty. The love of money incites dishonesty. Religious and monetary values apply to all religions. We develop a formative theoretical model of monetary wisdom, treat religiosity (God) and the love of money (mammon), as two yoked antecedents—competing moral issues (Time 1), and frame the latent construct in good barrels (performance or humane contexts, Time 2), which leads to (dis)honesty (Time 3). We explore the direct and indirect paths and the model across genders. Our three-wave panel data (...) (411 participants) show that religious and monetary values are negatively correlated. Directly, religiosity consistently curbs dishonesty; surprisingly, the love of money has no impact on dishonesty. In the performance context, the two mediation effects reduce dishonesty. Across genders, this mediation effect is nonsignificant for males but significantly excites females' honesty. In the humane context, the two mediation effects are nonsignificant. Across genders, for the love of money, males passively curb dishonesty by omission, and females actively engage in honesty by commission. Decision-makers must challenge people's moral issues, frame them in good barrels, and help people become good apples, choice architects, and moral and ethical decision-makers, promoting the Matthew effect in religion. We offer practical implications to individuals and organizations. (shrink)

When speaking of society’s role in ethics, one tends to think of society as regimenting people through its customs. _Ethics and Social Survival_ rejects theories that treat ethics as having justification within itself and contends that ethics can have a grip on humans only if it serves their deep-seated need to live together. It takes a social-survival view of ethical life and its norms by arguing that ethics looks to society not for regimentation by customs, but (...) rather for the viability of society. Fisk traces this theme through the work of various philosophers and builds a consideration of social divisions to show how rationalists fail to realize their aim of justifying ethical norms across divisions. The book also explores the relation of power and authority to ethics—without simply dismissing them as impediments—and explains how personal values such as honesty, modesty, and self-esteem still retain ethical importance. Finally, it shows that basing ethics on avoiding social collapse helps support familiar norms of liberty, justice, and democracy, and strives to connect global and local ethics. (shrink)

Current literature on ethical leadership and unethical leadership reflects a Western-based private sector perspective, pointing toward a compliance-oriented understanding of ethical and unethical leadership. As today’s executives increasingly have to ethically lead across different cultures and sectors, it becomes vitally important to develop a more holistic picture how ethical and unethical leadership is perceived in the Western and Eastern cultural cluster and the private and the public/social sector. Addressing this issue, the present study aims to identify cross-cultural and cross-sectoral commonalities (...) and differences in international executives’ perceptions of ethical and unethical leadership. Findings from in-depth interviews (N = 36) with executives from Western and Eastern cultures working in the private or the public/social sector reveal collectively held perceptions of ethical leadership (including leader honesty, integrity, concern for responsibility/sustainability, and people orientation) and of unethical leadership (referring to leader dishonesty, corruption, egocentrism, and manipulation). Results indicate limited support for a compliance-oriented perspective on ethical and unethical leadership but yield a much greater trend toward a value-oriented perspective. Concrete practice examples illustrate these different perspectives. Cultural and sectoral particularities of executive perceptions of ethical and unethical leadership are discussed. (shrink)

This book contains the Rockwell Lectures delivered at Rice University in February, 1989. What should a business firm do when its activities are within the law, yet potentially harmful? Each of the lectures is built around a case, reflecting the ethical dilemma faced by business managers when doing more than the law requires, which may mean substantial loss of profit. With the issue of dial-a-porn, telephone companies were faced with conflicting interests of protecting children against harm, preserving free speech, and (...) profit. In a property sales case, a potential flooding problem could result in substantial financial loss to the purchaser and damage to condominiums. In a case where the complete bid of a competitor had been obtained and the law was murky, winning a contract was pitted against fairness and honesty. (shrink)

Dr Bawa-Garba, a senior paediatric trainee who had been involved in the care of a child who died shortly after admission to hospital, was convicted of gross negligence manslaughter and subsequently erased from the medical register. We argue that criminalisation of doctors in this way is fraught with ethical tensions at levels of individual blameworthiness, systemic failures, professionalism, patient safety and at the interface of the regulator and doctor. The current response to alleged manslaughter during clinical care is not fit (...) for purpose because of its narrow focus on criminalisation and punishment of individual doctors. The justice system fails to take into account systemic issues in a sufficiently proper and informed way particularly in respect of human factors involved in decision-making. It is easier to convict individual doctors for gross negligence manslaughter than it is to effect legal accountability upon organisations. If educational reflections are used to apportion blame, then this could impact detrimentally on honesty and the duty of candour, with negative implications for patient safety. Regulatory processes should not be deployed without consideration of context. There is an urgent need for a fresh and open evaluation of professional and societal expectations from the regulator that should include positive action as well as those that are proportionately punitive. Justice and patient safety would be served better by more sophisticated contextualisation through an approach that balances accountability in healthcare with failures that can occur within complex systems, and by working to a radical shift towards a just culture. (shrink)

As organizations take on grand challenges in gender equality, anti-racism, LGBTQ+ protections and workplace inclusion, many well-intentioned individuals from dominant groups (e.g., cisgender men, Caucasian, heterosexual) are stepping forward as allies toward underrepresented or marginalized group members (e.g., cisgender women, People of Color, LGBTQ+ identified employees). Past research and guidance assume an inevitable need for external motivation, reflected in the ‘business case’ for diversity and in top-down policies to drive equity and inclusion efforts. This qualitative study explored _internal_ motivations in (...) the form of morally motivated virtues of 25 peer-nominated exemplary allies serving in leadership positions. In-depth life/career story interviews were used to identify the virtues that supported their allyship journeys. Findings demonstrated that they tapped into several virtues that served distinct functions in a 4-stage allyship development process: Stage 1—Energizing psychological investment (compassion, fairness); Stage 2—Thinking through allyship-relevant complexities (intellectual humility, perspective-taking, wisdom); Stage 3—Initiating action (prudence, moral courage, honesty); Stage 4—Committing to allyship (perseverance, patience). We call this the ‘EThIC model of virtue-based allyship development.’ This study has implications for theory and research on a virtue-based approach to diversity, equity and inclusion. (shrink)