https://revistes.uab.cat/enrahonar/article/view/v34-ruiz-domenec.

Some virtue ethicists are reluctant to consider principles and standards in business ethics. However, this is problematic. This paper argues that realistic Personalism can be integrated into virtue-based business ethics, giving it a more complete base. More specifically, two principles are proposed: the Personalist Principle (PP) and the Common Good Principle (CGP). The PP includes the Golden Rule and makes explicit the duty of respect, benevolence, and care for people, emphasizing human dignity and the innate rights of every human being. (...) The CGP entails cooperation to promote conditions which enhance the opportunity for the human flourishing of all people within a community. Both principles have practical implications for business ethics. (shrink)

The article starts by arguing that seeing the firm as a mere nexus of contracts or as an abstract entity where different stakeholder interests concur is insufficient for a “humanistic business ethos”, which entails a complete view of the human being. It seems more appropriate to understand the firm as a human community, a concept which can be found in several sources, including managerial literature, business ethics scholars, and Catholic Social Teaching. In addition, there are also philosophical grounds that support (...) the idea of business as a human community. Extending this concept, and drawing from some Phenomenological-Personalist philosophers, we propose that the firm should be seen as a particular “community of persons” oriented to providing goods and services efficiently and profitably. Being a “community of persons” emphasizes both individuals and the whole, and makes explicit the uniqueness, conscience, free will, dignity, and openness to human flourishing. This requires appropriate communication about and participation in matters which affect people’s life, and makes it essential to cooperate for the common good of the business firm and the society. (shrink)

Humanism in business is not only an alternative to economism but a way to human excellence. Humanism presented here revolves around the rich notion of “human person”, keystone of modern personalist philosophy and Catholic Social Teaching. From this perspective this book is offered to everyone, believer and nonbeliever alike. The person-centered humanism considers the human-wholeness, individual and relational, with subjectivity, self-determination, openness to transcendence, and with capacity not only to possess but also to give. It also highlights the uniqueness of (...) each person, endowed with a high constitutive dignity and in continuous process of flourishing toward human plenitude. An attitude of respect and good will is due to non-personal beings, while persons deserve to be treated with justice and even with love of benevolence. The book is prepared in dialogue with mainstream of thought in business and business ethics and focused on exploring ways to improve some conventional views. It includes some proposals such as a person-based ethics, ethics understood as intrinsic to business activity, the consideration of the company as an organized community of persons, and the purpose of the company oriented toward the common good through a double mission, internal and external. It is also suggested substituting the notion of “stakeholder” for the richer one of “relationholder.”. (shrink)

According to the origin of the word "humanism" and the concept of humanitas where the former comes from, management could be called humanistic when its outlook emphasizes common human needs and is oriented to the development of human virtue, in all its forms, to its fullest extent. A first approach to humanistic management, although quite incomplete, was developed mainly in the middle of the 20th century. It was centered on human motivations. A second approach to humanistic management sprang up in (...) the 80's and centered on organizational culture. This implied a wider approach to the human condition while taking into account the influence of culture on behaviors and decisionmaking, but it is incomplete, too. There is a third approach to humanistic management, which is still emerging, that considers a business enterprise as a real community of persons. That means promoting unity and favoring the acquisition of human virtues. This humanistic management approach is a real challenge in order to achieve a higher moral quality in management, human virtues among people and more efficient organizations. (shrink)

Numerous ethical theories have been proposed as a foundation of business ethics, and this often brings about appreciable perplexity. This article seeks to identify specific problems for a sound foundation of this discipline. A first problem is this multiplicity of ethical theories, each with its own metaethics, often accepted without a serious discussion of their philosophical grounds. A second problem is the fragmentation of theories; some centred on duties or obligations, others on consequences, virtues, or moral sentiments. In addition, some (...) theories focus on universal principles, while others take the singularity of each situation as their focal point. A third problem is that not every ethical theory covers the personal, organizational and societal dimensions of business ethics, and this introduces reductionism. These problems cannot be satisfactorily addressed through ‘ethical pluralism’, in which all theories are accepted, without falling into ethical relativism. ‘Ethical pragmatism’, which welcomes any ethical theory only on the basis of their practically, is also questioned. Furthermore, there is the problem of integrating ethics into business theory, which is often extrinsic to the economic function. After analysing these problems, the article concludes by exploring some proposals that might serve to build a sound and complete ethical theory which includes human goods (objective values), principles (or norms) and virtues. The necessity of reconsidering the human action for a closer integration of ethics into business theory is also suggested. (shrink)

Moral legitimacy entails intrinsic value and helps executives convince firm’s stakeholders and the general public of the ethical acceptability of an institution or its activities or projects. Social license to operate is the social approval of those affected by a certain business activity, and it is receiving increasing attention, especially in the context of controversial projects such as mining and public works. Moral legitimacy provides ethical support to SLO. Drawing from the Aristotelian-Thomistic tradition and taking substantive justice and the common (...) good of society as the key references, this paper applies the Triple Font of Morality Theory and proposes four criteria which serve to evaluate moral legitimacy: contribution of the project or activity to the common good in a better way than other alternatives, morality of the means and procedures employed, ethical evaluation of the situation including stakeholder concerns and needs, and ethical evaluation of reasonably foreseeable consequences associated with the project and how to minimize possible damage or risks, and balance foreseeable negative consequences and benefits. The application of these criteria is illustrated through a project, presented as a case study, which certainly involved controversy and problems with SLO. The project was the construction of a rail tunnel for a high-speed train near the foundations of the Sagrada Familia, the well-known monumental church in Barcelona, Spain. (shrink)

Quality is commonly applied to products and processes, but we can also define human quality in dealing with people. This requires first establishing what treatment is appropriate to the human condition. Through an inquiry into the characteristics that define the human being and what ethical requirements constitute a good treatment, we define “Human Quality Treatment” as dealing with persons in a way appropriate to the human condition, which entails acting with respect for their human dignity and rights, caring for their (...) problems and legitimate interests, and fostering their personal development. With this in mind, we can distinguish between five different levels or degrees of HQT in organizations which can be characterized by the following terms: maltreatment, indifference, justice, care, and development. (shrink)

Christian ethics applied to economics and business has a long tradition. This dates back at least to the thirteenth century, with noteworthy developments in the four following centuries and again in the last century. Christian faith and reason intertwine to bring about principles, criteria, and guidelines for action and a set of virtues with relevance for economic activity. Christian spirituality, with 2000 years of history, has been embedded in Christianity from its beginning, but the application to modern business activity is (...) relatively recent. This article introduces a special issue which, we hope, will make its own small contribution to the developments of both Christian ethics and spirituality in the leading business organizations. After a short historical overview and a consideration of the current situation of Christian ethics and spirituality in business, we introduce the papers selected for this issue. (shrink)

The paper starts with a case study of a medium-sized company in which a strong and successful change in the organisational form and job design took place. A bureaucratic organisation with highly-specialised jobs was converted into a new organisation in which employees became much more autonomous in managing their own work. This not only entailed new techniques and managerial systems but also a new anthropological vision. Bureaucratic rules were reduced, but not eliminated completely, and management became less authoritarian. Employees could (...) therefore apply greater entrepreneurial spirit, developing their talents in pursuit of the company’s common goals. It is argued that this new organisational form is ethically superior to the old, and reflects the basic requirements of the principle of subsidiarity. The ethical principle of subsidiarity holds that a larger and higher-ranking body should not exercise functions which could be efficiently carried out by a smaller and lesser body; rather the former should support the latter by aiding it in the coordination of its activities with those of the greater community. While the principle has usually been applied in a political context, this paper explores the principle as a moral base for organisational forms within business organisations. Finally, the principle of subsidiarity is analysed in the context of business organisations and proposed as an ethical guideline for organisational forms. This would help to mitigate the effects of those bureaucracies in which individuals, with their dignity, freedom, diversity and capacity for undertaking business activities with entrepreneurial spirit, are often not fully appreciated. (shrink)

Cultural diversity and globalization bring about a tension between universal ethics and local values and norms. Simultaneously, the current globalization and the existence of an increasingly interconnected world seem to require a common ground to promote dialog, peace, and a more humane world. This article is the introduction to a special issue of the Journal of Business Ethics regarding these problems. We highlight five topics, which intertwine the eight papers of this issue. The first is whether moral diversity in different (...) cultures is a plausible argument for moral relativism. The second focuses on the possibility of finding shared values and virtues worldwide. The third topic deals with convectional universalistic ethical theories in a global world and the problems they present. Fourth, we consider the traditional natural moral law approach in the context of a global world. The last topic is about human rights, as a practical proposal for introducing universal standards in business. (shrink)

Business Ethics, the Environment & Responsibility, EarlyView.

This paper examines the status of Corporate Ethical Policies (CEP) in large companies in Argentina, Brazil and Spain, with a special emphasis on Corporate Ethics Statements (CES), documents that define the firms’ philosophy, values and norms of conduct. It is based on a survey of the 500 largest companies in these nations. The findings reveal many similarities between these countries. Among other things, it emerges that most companies give consideration to ethics in business and have adopted some kind of formal (...) or informal ethical policies. Regardless of whether or not they have a CES, companies agree that ethical conduct must be taken into account when selecting, appraising and promoting personnel as an important ethical policy. There is a growing tendency to draw up formal corporate ethics documents. These documents are perceived, first and foremost, as supporting the development of corporate culture. Most respondents believe that primary responsibility for ethical issues in the company rests with the CEO. Finally, the findings indicate that most companies that devote more resources to communicating and implementing CESs have two or more formal ethics documents. The main differences between the countries included in the study concern the emphasis given to specific aspects, such as avoiding misconduct or taking ethical criteria into account when selecting personnel. The emphasis is greatest in countries where corruption seems most prevalent. (shrink)

Loyalty within the firm, though praised by some, is criticized by others. An analysis of the historical and current significance of theconcept of loyalty can aid in both understanding its critics and responding to them. Loyalty in the business world is generallyunderstood in three ways: i) transactional retention, ii) sentimental attraction, and iii) willingness to commit oneself. In the third type,the commitment to adhere to a person, cause, or institution may contribute to human flourishing and therefore generate the humanvirtue of (...) loyalty. The human virtue of loyalty is as far from fanaticism as it is from the betrayal of legitimate commitments freely undertaken. As with all virtues, its content must be rationally determined. Loyalty thus understood enhances the humanity of both persons and business firms and contributes to heightened cohesion and cooperation within the firm. Moreover, according to some recent research, managing a business on the basis of loyalty can enhance economic results. (shrink)

One conventional view of businesses is to reduce them to mere performers of economic transactions in an exercise of exchange based on the “logic of self‐interest,” and under the criterion do ut des, meaning “I give in order that you may give.” Drawing from personalist philosophy, this article argues that financial and organizational interactions are encounters, relations between persons, not mere economic transactions. Furthermore, people involved in business have the capacity to establish relations of gratuity with others under the criterion (...) do propter alterum, that is, “give to the other as another,” without expecting a return. This criterion is at the core of the “logic of gift.” We argue that giving authentic gifts is intrinsically good, since it contributes to the human flourishing of those who practice this behavior. Implementing the “logic of gift” is also beneficial for the company because it contributes to humanizing the company. In addition, applying the logic of gift will probably bring about trust and social cohesion between people, with positive consequences for business performance, which is consistent with previous findings. (shrink)

Focusing on the virtue-ethics tradition, this article analyzes the practice of networking within the business context. First, it distinguishes three types of networking: utilitarian, emotional, and virtuous. Virtuous networking does not exclude utilitarian and emotional networking, but these latter forms should be practiced with reciprocity. It is argued that virtuous networking requires (1) acting with good faith, sharing honest goals, and participating in licit activities; (2) sharing information, knowledge, and resources with reciprocity and even with gratuity; (3) serving with justice (...) in asymmetrical power relationships; and (4) exercising a positive ethical influence within the network. Specific forms of unethical behavior in the practice of networking include (1) bad faith or abuse of trust, (2) opportunism, (3) abuse and misuse of power, (4) network cronyism, (5) networking as disguised bribery, and (6) cooperating in the wrongdoing of other actors of the network. The article concludes with some remarks about the role of ethics in social networks. (shrink)

The macro-level business ethics in Scholasticism contrasts with modern Anglo-Saxon Capitalism, which is very influential worldwide. Scholasticism, developed between the thirteenth and the mid-seventeenth centuries, deals with key elements of free market morality, including private property, contracts, profits, prices, and free competition. For over 500 years Scholasticism tried to understand economic phenomena and business activities and reflected on them from an ethical perspective. Scholasticism offered the crucial lesson of the centrality of justice and the role of practical wisdom in considering (...) market morality. Justice is seen as both a virtue and a principle, and commutative justice with the common good of society as the reference for the Scholastics, is regarded as being especially important. (shrink)

Management cybernetics has been in development since the 1960s, although its implementation has been relatively modest. Two of the best-known proposals are Beer’s Viable System Model and Steinbruner’s Cybernetic Theory of Decision. Both are homeostatic systems, inspired by living organisms. Professor Juan A. Pérez López (1934–1996) argued that homeostatic systems are not fully appropriated for human beings, and proposed instead the “Freely Adaptive System” (FAS) model to explain the dynamics of an organization formed by two dynamic human systems. This model, (...) although it is within the management cybernetic paradigm, and does not propose any anthropological philosophy, is consistent with several features of the Aristotelian anthropological tradition, including epistemology, practical reason, and virtues. The FAS model can help as a compass for decision making by considering three basic criteria—effectiveness, internal efficiency and consistency—when two persons—an active agent and a reactive agent—interact repeatedly. The model sheds light on the interdependence of ethics and efficiency in successive interactions. (shrink)

The duty to respect, protect and help the family rights is related very closely with the organization of work in the firm. This paper summarizes and illustrates, using mini-case studies, the relationship between the organization of work in companies and the family rights and duties of employees.

Power is one of the key ideas in management, and so is the concept of authority. However, most studies on power are rather instrumental, dealing with the place of power in management, and how to achieve it. Less attention has been paid to the essential concepts of power and authority themselves in management thought and how they have evolved. To clarify these concepts, and to better understand the notions of power and authority in management and their proper use in organisations, (...) this paper goes back to one of the pioneers in management thought: Mary Parker Follett (1868-1933). She had an original vision of power, holding that genuine power is not ‘power-over’, but ‘power-with’. At the same time, she defended an authority based on function and responsibility. We explain what her account implies for management in theory and practice. (shrink)

Stakeholder Theory (ST), presented by R. Edward Freeman, is a managerial theory which sees the firm as ‘connected networks of stakeholder interests’. The purpose of the firm in Freeman’s theory is ‘value creation and trade’ and ‘creation of value for each appropriate stakeholder’. This article argues that although ST presents important insights, its view of the firm is incomplete and its vision of the purpose of the business in society needs to be refined.

According to the origin of the word "humanism" and the concept of humanitas where the former comes from, management could be called humanistic when its outlook emphasizes common human needs and is oriented to the development of human virtue, in all its forms, to its fullest extent. A first approach to humanistic management, although quite incomplete, was developed mainly in the middle of the 20th century. It was centered on human motivations. A second approach to humanistic management sprang up in (...) the 80's and centered on organizational culture. This implied a wider approach to the human condition while taking into account the influence of culture on behaviors and decision-making, but it is incomplete, too. There is a third approach to humanistic management, which is still emerging, that considers a business enterprise as a real community of persons. That means promoting unity and favoring the acquisition of human virtues. This humanistic management approach is a real challenge in order to achieve a higher moral quality in management, human virtues among people and more efficient organizations. (shrink)

Industry 4.0, which is at the core of the Fourth Industrial Revolution, posits the challenge of humanizing it. Drawing upon Catholic Social Teaching (CST), this article offers a set of ethical and spiritual criteria for such humanization. The starting point is a positive attitude of CST toward technology, admiring it not only for its usefulness, but also as an expression of human creativity, ingenuity, and beauty. This entails a transcendent sense leading to praise the Creator. At the same time, CST (...) warns that technology involves the risk of fostering a techno-centered worldview and calls for a humanistic-centered worldview. Other ethical criteria regard conducting technological developments with ethical guidelines, minimizing inside effects of technological implementations, managing technology for the common good, and introducing technology into the production process in respect of human dignity and favoring human flourishing. (shrink)

Ethics in accounting and ethical education have seen an increase in interest in the last decade. However, despite the renewed interest some important shortcomings persist. Generally, rules, principles, values and virtues are presented in a fragmented fashion. In addition, only a few authors consider the role of the accountants character in presenting relevant and truthful information in financial reporting and the importance of practical reasoning in accounting. This article holds that rules, values and virtues are interconnected. This provides a sound (...) approach to ethics in accounting, in which character and practical reasoning are crucial. Consequently, ethical education in accounting has to simultaneously include the knowledge of proper rules and principles and their correct application; values (understood as moral goods) and virtues, whose acquisition, in the view of the author, should be encouraged. (shrink)

An organizational culture can be defined as "Organizational Humanizing Culture" if it presents the following features: (1) recognition of the person in his or her dignity, rights, uniqueness, sociability and capacity for personal growth, (2) respect for persons and their human rights, (3) care and service for persons around one, and (4) management towards the common good versus particular interests. Current findings and generalized experience suggest that an organizational culture with these features tends to bring about trust and associability, which (...) are basic elements for social capital (a sort of asset embedded in the relationships of individuals, communities, networks or societies). (shrink)

Business ethics is not a novelty: it has important antecedents, among which we find the Spanish "Salamanca School". Its most brilliant period was during the sixteenth and early seventeenth century, a historical epoch when Spain was one of the principal centers of commerce in Europe. In this article, we present a panoramic view of business ethics as developed by this school and discuss its potential contributions to new developments in business ethics. The Salamanca School was primarily focused on action, yet (...) ultimately oriented to the agent. The Salamanca School's authors were theologians seeking to harmonize faith, reason and social reality. Many of them were very well-acquainted with the business dynamics of their day and issued precise assessments of them. In their writings, they also considered fundamental aspects of the market economy (property, prices, monopolies, profit, etc.). Their moral reasoning follows the natural-law of Thomas Aquinas, but places greater emphasis on empirical data. In the context of a global economy, the Salamanca School's open, universal approach is especially worthy of consideration. (shrink)

While in agreement with Miranda Fricker’s context-sensitive approach to hermeneutical injustice, this paper argues that this contextualist approach has to be pluralized and rendered relational in more complex ways. In the first place, I argue that the normative assessment of social silences and the epistemic harms they generate cannot be properly carried out without a pluralistic analysis of the different interpretative communities and expressive practices that coexist in the social context in question. Social silences and hermeneutical gaps are misrepresented if (...) they are uniformly predicated of an entire social context, instead of being predicated of particular ways of inhabiting that context by particular people in relation to particular others. I contend that a more nuanced—polyphonic—contextualization offers a more adequate picture of what it means to break social silences and to repair the hermeneutical injustices associated with them. In the second place, I argue that the particular obligations with respect to hermeneutical justice that differently situated subjects and groups have are interactive and need to be determined relationally. That is, whether individuals and groups live up to their hermeneutical responsibilities has to be assessed by taking into account the forms of mutual positionality, relationality, and responsivity (or lack thereof) that these subjects and groups display with respect to one another. The central argument is developed through an examination of what in race theory and in contemporary epistemologies of ignorance has been termed “white ignorance”; that is, the kind of hermeneutical inability of privileged white subjects to recognize and make sense of their racial identities, experiences, and social positionality. (shrink)

Global Corporate Citizenship (GCC) continues to become increasingly popular in large corporations. However, this concept has rarely been considered in small and medium size enterprises (SMEs). A case study of a Norwegian clothing company illustrates how GCC can be also applied to small companies. This case study also shows that SMEs can be very innovative in exercising corporate citizenship, without necessarily following the patterns of large multinational companies. The company studied engages as partner in some voluntary labor initiatives promoted by (...) the government, employs people in marginal situations, and exerts influence for the adoption of good working conditions in its supply chain. Environmental issues and actions of solidarity are also considered within a global scope. Ethics of care and concern for specific aspects of the common good seem crucial as GCC drivers in this company, as do personal values, character, and leadership of the owner-manager of the firm. (shrink)

The Corporate Social Responsibility (CSR) field presents not only a landscape of theories but also a proliferation of approaches, which are controversial, complex and unclear. This article tries to clarify the situation, mapping the territory by classifying the main CSR theories and related approaches in four groups: (1) instrumental theories, in which the corporation is seen as only an instrument for wealth creation, and its social activities are only a means to achieve economic results; (2) political theories, which concern themselves (...) with the power of corporations in society and a responsible use of this power in the political arena; (3) integrative theories, in which the corporation is focused on the satisfaction of social demands; and (4) ethical theories, based on ethical responsibilities of corporations to society. In practice, each CSR theory presents four dimensions related to profits, political performance, social demands and ethical values. The findings suggest the necessity to develop a new theory on the business and society relationship, which should integrate these four dimensions. (shrink)

The aim of this chapter is to reflect and provide a tentative answer to the question posited in the title. The first section provides a brief summary of the origin of that “humanism” typical of Modernity. The second section attempts to demonstrate the intrinsically individualistic and atheistic dimension entailed in this Modernist vision of man. In the third part, which can be considered the nucleus of this chapter, we present an exposition of how, from the basic characteristics of this “humanistic” (...) individualism, a new and revolutionary vision of the economy emerged – a vision now paradigmatic but still fraught with perhaps fatal ambiguities and difficulties. This vision can be seen as an “anthropological inversion” which drove the humanism of the Enlightenment. The last part, and by way of conclusion, provides some suggestions as to how, from a Christian conception of man, it might be possible to advance a more realistic and practical view of the economy. (shrink)

This paper reports on a study of the largest Spanish corporations concerning the status of corporate ethics policies. The research project, the first of its kind in Spain, has two parts. First, the types of formal documents the companies use are analysed, including those dealing with ethical values or norms. Three groups of companies are distinguished: the first group has no formal documents dealing with ethical values, and the reasons given for not having any ethical statement are discussed. A second (...) group has one document mentioning ethical values (generally the vision and/or mission statement), and a third group has in place two or more documents (one generic and the other more detailed, such as a code of conduct). The findings show that the latter group is more proactive than the former in implementing measures for promoting business ethics throughout the organisation. In the second part of the research, the study analyses the differences between companies whose headquarters are in Spain, Europe and USA regarding the arguments, the focus and the practices used to formalise business ethics. (shrink)

Corporations that provide services such as water, sewage disposal and electricity in poor countries or deprived areas face political, social and economic problems that make it difficult to simultaneously favor the interests of shareholders and other relevant stakeholders. In this paper a case study is presented in which a company, Aguas Argentinas, promoted innovative and participative multistakeholder involvement that produced benefits for all parties. Key factors in the model employed were the generation of credibility and trust, adaptive management to the (...) specific situation of deprived areas, stakeholder dialogue, and participation. It is argued that understanding corporate citizenship as reciprocity and common effort in solving interdependent problems were fundamental to the success of the company in this case. (shrink)

Psychologists have demonstrated the value of diversity – particularly diversity of viewpoints – for enhancing creativity, discovery, and problem solving. But one key type of viewpoint diversity is lacking in academic psychology in general and social psychology in particular: political diversity. This article reviews the available evidence and finds support for four claims: (1) Academic psychology once had considerable political diversity, but has lost nearly all of it in the last 50 years. (2) This lack of political diversity can undermine (...) the validity of social psychological science via mechanisms such as the embedding of liberal values into research questions and methods, steering researchers away from important but politically unpalatable research topics, and producing conclusions that mischaracterize liberals and conservatives alike. (3) Increased political diversity would improve social psychological science by reducing the impact of bias mechanisms such as confirmation bias, and by empowering dissenting minorities to improve the quality of the majority's thinking. (4) The underrepresentation of non-liberals in social psychology is most likely due to a combination of self-selection, hostile climate, and discrimination. We close with recommendations for increasing political diversity in social psychology. (shrink)

Current theories of management have difficulty overcoming certain problems and limitations related to some features of the field itself multiplicity, midtidisciplinarityt fragmentation, presence or lack of paradigms, se/freferentiality, and ethnocentrism. This paper first reviews these issues broadly. Then, it emphasises the preponderance of the scientific method and the exclusion of philosophy as theoretical foundations for management. It proposes taking philosophy as the science to provide the foundations of management. It explains how philosophy — especially philosophy that has its roots in (...) Aristotelian thought - can be of help to management through four different functions: admirative, globalising, political, and critical. In this way, Aristotelian philosophy is shown to be a superior basis for solving the present problems in management theory and a fruitful option for integrating ethics in organisational and management theories. (shrink)

In a recent paper, Fredérique de Vignemont has argued that there is a positive quale of bodily ownership . She thinks that tactile and other forms of somatosensory phenomenology incorporate a distinctive feeling of myness and takes issue with my defense in Bermúdez of a deflationary approach to bodily ownership. That paper proposed an argument deriving from Elizabeth Anscombe’s various discussions of what she terms knowledge without observation . De Vignemont is not convinced and appeals to the Rubber Hand Illusion (...) to undercut my appeal to Anscombe. Section 1 of this article restates the case against the putative quale of ownership. Section 2 explains why de Vignemonts’ objections miss the mark. Section 3 discusses in more detail how to draw a principled distinction between bodily awareness and ordinary perceptual awareness. (shrink)

This article serves as an editorial introduction to this special issue on Pope Benedict’s encyclical-letter, Caritas in Veritate ( 2009 ) and its engagement with the field of business ethics. According to this document , love in truth, which includes justice, is indeed presented as a basic moral foundation for economic and business ethics. The article provides an overview of some major themes in the encyclical and their relationship to the essays in this special issue. The authors in this issue (...) are an interdisciplinary group of scholars in the fields of philosophy, theology, psychology, business, economics, and political science who address the relevance and relationship of the encyclical to business ethics in light of their disciplinary field. Their articles include, among other topics, discussions based on recent scholarship on business ethics, the economics and ethics relationship, the orientation of business to the common good, the encyclical’s proposal of the principle of gratuitousness and the logic of gift in ordinary business, and new perspectives on economic exchange and bargains and hybrid forms of business. (shrink)

This paper is the introduction to the Special Issue with a selection of papers presented at the 21st IESE International Symposium on Ethics, Business and Society, held in Barcelona, Spain, in July 2021. The Symposium focused on the future of work and how to promote dignity and human flourishing. This editorial introduction emphasizes how work has been studied over the centuries and how new directions have been considered in recent times. We suggest that dignity and human flourishing are particularly relevant (...) in the current context and for the future of work. Finally, the papers that make up this special issue are introduced and summarized. (shrink)

The subject matter of this paper is the view that it is correct, in an absolute sense, to believe a proposition just in case the proposition is true. I take issue with arguments in support of this view put forward by Nishi Shah and David Velleman.

Evolutionary game theory and public goods games offer an important framework to understand cooperation during pandemics. From this perspective, the COVID-19 situation can be conceptualized as a dilemma where people who neglect safety precautions act as free riders, because they get to enjoy the benefits of decreased health risk from others’ compliance with policies despite not contributing to or even undermining public safety themselves. At the same time, humans appear to carry a suite of evolved psychological mechanisms aimed at curbing (...) free riding in order to ensure the continued provision of public goods, which can be leveraged to develop more effective measures to promote compliance with regulations. We also highlight factors beyond free riding that reduce compliance rates, such as the emergence of conspiratorial thinking, which seriously undermine the effectiveness of measures to suppress free riding. Together, the current paper outlines the social dynamics that occur in public goods dilemmas involving the spread of infectious disease, highlights the utility and limits of evolutionary game-theoretic approaches for COVID-19 management, and suggests novel directions based on emerging challenges to cooperation. (shrink)