The field of leadership-as-practice (L-A-P) is beginning to mature as a theory of leadership in direct opposition to standard leadership, which views the individual as the mainstay of leadership experience. Nor does it focus on the dyadic relationship between leaders and followers, which historically has been the starting point for any discussion of leadership. Rather, it is concerned with how leadership emerges and unfolds through day-to-day experience. In this ongoing and evolving activity, questions of ethics arise which challenge what appears (...) to be a flat ontology circumscribing its ethical applications. Using a case analysis, which according to the author takes significant liberties with some of the fundamental ethical principles and practices of L-A-P, this essay seeks to refine and delineate what constitutes business ethics from a leadership-as-practice perspective. (shrink)

Bracken synthesizes Polanyi’s notion of morphogentic field and Whitehead’s notion of societies of actual occasions. These comments emphasize the implications of the metaphors involved in these notions. The rnetaphor of plants growing in afield lies beyond the concept of a morphogenetic field, and the metaphor of a society of interacting persons lies behind the concept of a society of actual occasions. I suggest that one of the implications of this metaphor is that there is not, as Bracken argues, a problem (...) of continuity in Whitehead’s metaphysics of events. (shrink)

Volume 20, Issue 3, March 2020, Page 44-46.

It is sometimes argued that medical professionals should protect a future child's rights by prohibiting disabled parents from using technology to deliberately have a disabled child because disability is taken as an inevitable, severe threat to a child's otherwise “open” future. I will first argue that the open future that allegedly protects a child's future autonomy is precluded by the very conditions needed to develop that future autonomy. Any child's future will be narrowed as they are socialized in a way (...) that gives them the capacity for autonomous choice. However, oppressive master narratives can diminish a future child's autonomy by distorting their narrative identity and constricting their agency. In fact, the open future argument does just this by advancing one of the most damaging master narratives about disability: that disability inevitably and severely restricts a person's autonomy and closes their future. (shrink)

During the Middle Ages, philosophers and theologians argued over the extramental reality of universal forms or essences. In the early modern period, the relation between subjectivity and objectivity, the individual self and knowledge of the outside world, was a rich subject of debate. Today, there is considerable argument about the relation between spontaneity and determinism within the evolutionary process, whether a principle of spontaneous self-organization as well as natural selection is at work in the aggregation of molecules into cells and (...) the development of primitive forms of life into complex organisms. In _Subjectivity, Objectivity and Intersubjectivity_, Joseph A. Bracken proposes that what is ultimately at stake here is the age-old problem of the relationship between the One and the Many, universality and particularity on different levels of existence and activity within nature. Bracken rejects traditional models of this relationship, wherein either the One or the Many is presupposed to have priority over the other. He instead suggests that a new social ontology—one that is grounded in a theory of universal intersubjectivity—protects both the concrete particularity of individual entities in their specific relations to one another and their enduring corporate reality as a stable community or environment within Nature. What emerges is a bold reimagining of the sometimes strained relationship between religion and science. Bracken's clear writing, sophisticated philosophical analysis, and exemplary scholarship will lend this new work an enthusiastic appreciation by readers with deep interests in philosophy and philosophical theology. (shrink)

The shortage of organs for transplantation by its nature prompts ethical dilemmas. For example, although there is an imperative to save human life and reduce suffering by maximising the supply of vital organs, there is an equally important obligation to ensure that the process by which we increase the supply respects the rights of all stakeholders. In a relatively unexamined practice in the USA, organs are procured from unrepresented decedents without their express consent. Unrepresented decedents have no known healthcare wishes (...) or advance care planning document; they also lack a surrogate. The Revised Uniform Anatomical Gift Act (RUAGA) of 2006 sends a mixed message about the procurement of organs from this patient population and there are hospitals that authorise donation. In addition, in adopting the RUAGA, some states included provisions that clearly allow organ procurement from unrepresented decedents. An important unanswered question is whether this practice meets the canons of ethical permissibility. The current Brief Report presents two principled approaches to the topic as a way of highlighting some of the complexities involved. Concluding remarks offer suggestions for future research and discussion. (shrink)

The deeply entrenched, sometimes heated conflict between the disability movement and the profession of bioethics is well known and well documented. Critiques of prenatal diagnosis and selective abortion are probably the most salient and most sophisticated of disability studies scholars’ engagements with bioethics, but there are many other topics over which disability activists and scholars have encountered the field of bioethics in an adversarial way, including health care rationing, growth-attenuation interventions, assisted reproduction technology, and physician-assisted suicide. The tension between the (...) analyses of the disabilities studies scholars and mainstream bioethics is not merely a conflict between two insular political groups, however; it is, rather, also an encounter between those who have experienced disability and those who have not. This paper explores that idea. I maintain that it is a mistake to think of this conflict as arising just from a difference in ideology or political commitments because it represents a much deeper difference—one rooted in variations in how human beings perceive and reason about moral problems. These are what I will refer to as variations of moral psychology. The lived experiences of disability produce variations in moral psychology that are at the heart of the moral conflict between the disability movement and mainstream bioethics. I will illustrate this point by exploring how the disability movement and mainstream bioethics come into conflict when perceiving and analyzing the moral problem of physician-assisted suicide via the lens of the principle of respect for autonomy. To reconcile its contemporary and historical conflict with the disability movement, the field of bioethics must engage with and fully consider the two groups’ differences in moral perception and reasoning, not just the explicit moral and political arguments of the disability movement. (shrink)

In this paper, I argue that, even when disability rights activists are most clearly acting as activists, they can advance the scholarly activity of disability bioethics. In particular, I will argue that even engaging in non-violent direct action, including civil disobedience, is an important way in which disability rights activists directly support the efforts of disability bioethics scholars. I will begin by drawing upon Hilde Lindemann’s work on relational narrative identity to describe how certain damaging master narratives about disability hinder (...) the uptake of arguments from disability bioethics. Then, I will argue that disability activism, especially non-violent direct action and civil disobedience, provides an effective counterstory to some of the worst of these master narratives, thereby laying the groundwork for the scholarly argument s of disability bioethicists to be given more serious consideration. Ultimately, I conclude that the field of bioethics is improved when it abandons the gross grained, generalizations about who disabled people are and how they act put forth by oppressive master narratives in favor of the more nuanced self-descriptions offered by the counterstories being offered by disabled people themselves. So it is that, by challenging these oppressive master narratives that constrain and distort the social meaning of disability, disability activism can improve mainstream bioethics. (shrink)

The author identifies the major micro-, meso-, and macro-level financial risk shifting factors that contributed to the Great Global Recession and how the absence of a compelling moral vision of responsible financial risk management perpetuated the economic crisis and undermined the recovery by blind reliance upon insufficiently accountable bailouts. The author offers a new theoretical model of Sustainable Stakeholder Capitalism by exercising moral imagination which inclusively and moderately balances four multi-level factors: types of capitalism, moral theories, human nature drives, and (...) credit risk profiles. Finally, the author recommends micro-, meso-, and macro-level practical reforms to prevent a recurrence of the current economic freefall, to re-create systemic global financial institution integrity, and to promote responsible risk management for sustainable global prosperity for current and future generations. (shrink)

The authors identify the challenge of holding contemporary business leaders accountable for enhancing the intangible strategic asset of integrity capacity in organizations. After defining integrity capacity and framing it as part of a strategic resource model of sustainable global competitive advantage, the stakeholder costs of integrity capacity neglect are delineated. To address this neglect issue, the authors focus on the cultivation of judgment integrity to handle behavioral, moral and hypothesized economic complexities as key dimensions of integrity capacity. Finally, the authors (...) recommend two leadership practices to build competence in business leaders to enhance integrity capacity as an organizational strategic asset. (shrink)

In “Bioethics and the Moral Authority of Experience,” Nelson et al. explore what they refer to as “The Paradox of Experience.” The authors characterize this paradox formally as follows:(A) Personal...

Alfred North Whitehead's master work, Process and Reality, is intended to extend the cosmological vision of Whitehead in a new direction. By interpreting societies within Whitehead's scheme as structured fields of activity, the author projects a universe of hierarchically ordered fields of activity, up to and including the all-compassing field of activity constituted by the Christian Trinity.

The Johns Hopkins-Fogarty African Bioethics Training Program (FABTP) has offered a fully-funded, one-year, non-degree training opportunity in research ethics to health professionals, ethics committee members, scholars, journalists and scientists from countries across sub-Saharan Africa. In the first 9 years of operation, 28 trainees from 13 African countries have trained with FABTP. Any capacity building investment requires periodic critical evaluation of the impact that training dollars produce. In this paper we describe and evaluate FABTP and the efforts of its trainees.Our data (...) show that since 2001, the 28 former FABTP trainees have authored or co-authored 105 new bioethics-related publications; were awarded 33 bioethics-related grants; played key roles on 78 bioethics-related research studies; and participated in 198 bioethics workshops or conferences. Over the past nine years, trainees have collectively taught 48 separate courses related to bioethics and have given 170 presentations on various topics in the field. Many former trainees have pursued and completed doctoral degrees in bioethics; some have become editorial board members for bioethics journals. Female trainees were, on average, less experienced at matriculation and produced fewer post-training outputs than their male counterparts. More comprehensive studies are needed to determine the relationships between age, sex, previous experience and training program outputs. (shrink)

The essays in this book deal with philosophical issues in the thought of Maimonides. Included are: The Literary Character of the Guide for the Perplexed by Leo Staus, The Purpose of the Law According to Maimonides by Miriam Galston, and Essence and Existence in Maimonides by Alexander Altmann.

Using a process-oriented understanding of the relation between actions and agents, the author argues that an ontological agent is the ongoing effect or by-product rather than the antecedent cause of actions. Applied to the relation between natural and supernatural in philosophical cosmology, this allows one to claim, first, that agents (whether natural or supernatural) are not sensibly perceived, but only inferred from the ongoing observation of empirical actions; second, that the distinction between the natural and the supernatural is then conceivably (...) a distinction between interrelated processes rather than between independently existing agents; and third, that a higher order process of supernatural origin could be operative in a lower order empirical process without interference even though its existence and activity could only be established on the basis of a faith commitment, not empirical evidence. What Paul Ricoeur referred to as a “surplus of meaning” over and above the scientific explanation of an event would be in play with the claim of divine guidance for the cosmic process. (shrink)

Disability activists have sometimes claimed their disability has actually increased their well-being. Some even say they would reject a cure to keep these gains. Yet, these same activists often simultaneously propose improvements to the quality and accessibility of assistive technology. However, for any argument favoring assistive over curative technology to work, there must be a coherent distinction between the two. This line is already vague and will become even less clear with the emergence of novel technologies. This paper asks and (...) tries to answer the question: what is it about the paradigmatic examples of curative and assistive technologies that make them paradigmatic and how can these defining features help us clarify the hard cases? This analysis will begin with an argument that, while the common views of this distinction adequately explain the paradigmatic cases, they fail to accurately pick out the relevant features of those technologies that make them paradigmatic and to provide adequate guidance for parsing the hard cases. Instead, it will be claimed that these categories of curative or assistive technologies are defined by the role the technologies play in establishing a person’s relational narrative identity as a member of one of two social groups: disabled people or non-disabled people. (shrink)

This unique edited collection illuminates Paul Ricoeur's engagement with Scripture. The contributors include one of the primary translators, several who studied at the University of Chicago, and some of this generation's noted Ricoeur scholars. The essays discuss Hebrew and Christian Scripture, hermeneutics, and biblical scholarship.

The Second Vatican Council called for a fundamental renewal of Catholic theological ethics. That project, however, has not been realized primarily because of the strong defence of a normative, act-centred understanding of morality defended by Pope Paul VI and his successor, Pope John Paul II. Reframing Theological Ethics aims to overcome that impasse by arguing for a change in the method of ethical reasoning, emphasizing the replacement of the norm of natural law with that of the human person, integrally and (...) adequately considered, and elaborating an innovative theory of virtue. The paradigm of complementary virtues presented in this book is developed for the first time and allows the ethicist to flesh out the meaning and contours of the ends or goals of ethical living and decision-making. The study concludes with suggestions about how this approach may converge with the insights of normative ethics and achieve the renewal called for fifty years ago. (shrink)

The Papal Encyclical Veritatis Splendor (1993) proposes a model of moral theology based on the notion of universal and unchanging ethical principles that guide the Christian moral life. It also helps to clarify a number of questions about the moral teachings of the Post-Vatican II Church. But Veritatis Splendor has not been received without some serious criticisms. Among the various reservations about the encyclical are that it misrepresents the current state of the questions in contemporary moral theology, that it parodies (...) the positions of a number of responsible moral theologians, and that it offers a vision of moral-theological issues that does not correspond to the world with which most professional and pastoral workers are familiar. The contributors to this volume - all leading professional Roman Catholic theologians - clearly interpret various key statements made by Veritatis Splendor and assess the overall accuracy of the encyclical's moral vision. In the process these essays also demonstrate the true significance of this important Church document for Christians today. (shrink)

Forthcoming in Jennifer Oldstone-Moore, ed., The Oxford Handbook of Confucianism (New York: Oxford University Press).

Some Whiteheadians argue that past actual entities only exist and are available for prehension by later actual entities within the divine consequent nature. Others insist that past actual entities are objectively immortal and available for prehension within the extensive continuum. Based on an interpretation of Whiteheadian societies as structured fields of activity for their constituent actual occasions, this article proposes that the world has an objective reality even apart from the existence of God, and that past actual entities arereflected in (...) the current structure of the cosmic process. Yet the world still needs God as its ultimate source of creativity. (shrink)