This article examines whether the degree of religiosity in an institutional environment can stimulate the emergence of a robust corporate governance system. This study utilizes the Nigerian business environment as its context and embraces a qualitative interpretivist research approach. This approach permitted the engagement of a qualitative content analysis (QCA) methodology to generate insights from interviewees. Findings from the study indicate that despite the high religiosity among Nigerians, religion has not stimulated the desired corporate governance system in Nigeria. The primary (...) explanation for this outcome is the presence of rational ordering over religious preferences thus highlighting the fact that religion, as presently understood and practiced by stakeholders, is inconsistent with the principles underpinning good corporate governance. (shrink)

A concise and accessible introduction to the evolution of the concept of moral self-cultivation in the Chinese Confucian tradition, this volume begins with an explanation of the pre-philosophical development of ideas central to this concept, followed by an examination of the specific treatment of self cultivation in the philosophy of Kongzi ("Confucius"), Mengzi ("Mencius"), Xunzi, Zhu Xi, Wang Yangming, Yan Yuan and Dai Zhen. In addition to providing a survey of the views of some of the most influential Confucian thinkers (...) on an issue of fundamental importance to the tradition, Ivanhoe also relates their concern with moral self-cultivation to a number of topics in the Western ethical tradition. Bibliography and index are included. (shrink)

This paper advances a new criterion of a vulnerable population in research. According to this criterion, there are consent-based and fairness-based reasons for calling a group vulnerable. The criterion is then applied to the case of people with serious illnesses. It is argued that people with serious illnesses meet this criterion for reasons related to consent. Seriously ill people have a susceptibility to “enticing offers” that hold out the prospect of removing or alleviating illness, and this susceptibility reduces their ability (...) to safeguard their own interests. This explains the inclusion of people with serious illnesses in the Belmont Report’s list of populations needing special protections, and supports the claim that vulnerability is the rule, rather than the exception, in biomedical research. (shrink)

The aim of this article is to take relational ethics concepts and apply them to the context of application to research ethics committees for approval to carry out research. The process of a multinational qualitative research application is described. The article suggests that a relational ethics approach can address two issues: how qualitative proposals are interpreted by research ethics committees and how this safeguards potentially vulnerable respondents. In relational terms, the governance of a research project may be enhanced by shared (...) ownership and willingness to engage in mutual dialogue. This challenges both researchers and research ethics committees to reframe their understanding of roles and functions in the assessment of research protocols, particularly those of a qualitative nature and those that address end-of-life issues. (shrink)

Explores the social ramifications of Kant's concept of radical evil.

This paper sets out an account of trust in AI as a relationship between clinicians, AI applications, and AI practitioners in which AI is given discretionary authority over medical questions by clinicians. Compared to other accounts in recent literature, this account more adequately explains the normative commitments created by practitioners when inviting clinicians’ trust in AI. To avoid committing to an account of trust in AI applications themselves, I sketch a reductive view on which discretionary authority is exercised by AI (...) practitioners through the vehicle of an AI application. I conclude with four critical questions based on the discretionary account to determine if trust in particular AI applications is sound, and a brief discussion of the possibility that the main roles of the physician could be replaced by AI. (shrink)

Confucian Reflections: Ancient Wisdom for Modern Times is about the early Chinese Confucian classic the "Analects" Lunyu , attributed to the founder of the Confucian tradition, Kongzi and who is more commonly referred to as "Confucius" in the West. Philip J. Ivanhoe argues that the Analects is as relevant and important today as it has proven to be over the course of its more than 2000 year history, not only for the people who live in East Asian societies but (...) for all human beings. The fact that this text has inspired so many talented people for so long, across a range of complex, creative, rich, and fascinating cultures offers a strong prima facie reason for thinking that the insights the Analects contains are not bound by either the particular time or cultural context in which the text took shape. (shrink)

Presents general information about meteorology, weather, and climate and includes more than thirty activities to help study these topics, including making a ...

In Prophetic Politics, Philip J. Harold offers an original interpretation of the political dimension of Emmanuel Levinas’s thought.

This paper explores the role of moral uncertainty in explaining the morally disruptive character of new technologies. We argue that existing accounts of technomoral change do not fully explain its disruptiveness. This explanatory gap can be bridged by examining the epistemic dimensions of technomoral change, focusing on moral uncertainty and inquiry. To develop this account, we examine three historical cases: the introduction of the early pregnancy test, the contraception pill, and brain death. The resulting account highlights what we call “differential (...) disruption” and provides a resource for fields such as technology assessment, ethics of technology, and responsible innovation. (shrink)

Training programs, departmental/disciplinary norms, and individual factors have been hypothesized to influence ethical behavior. This exploratory study surveyed graduate students from a single university in the American Southeast. Relationships were examined among 496 participants’ individual characteristics, training, self-rated knowledge and decision-making skills in research conduct, and judgments of ethically questionable vignettes. Key findings include the increased likelihood of unethical action by students in online programs, a negative relationship between age and unethical actions, and a negative relationship between agreeableness and reports (...) that a peer would take an unethical action. Graduate training was unrelated to judgments of ethicality. (shrink)

Learning in educational settings most often emphasizes declarative and procedural knowledge. Studies of expertise, however, point to other, equally important components of learning, especially improvements produced by experience in the extraction of information: Perceptual learning. Here we describe research that combines principles of perceptual learning with computer technology to address persistent difficulties in mathematics learning. We report three experiments in which we developed and tested perceptual learning modules to address issues of structure extraction and fluency in relation to algebra and (...) fractions. PLMs focus students’ learning on recognizing and discriminating, or mapping key structures across different representations or transformations. Results showed significant and persisting learning gains for students using PLMs. PLM technology offers promise for addressing neglected components of learning: Pattern recognition, structural intuition, and fluency. Using PLMs as a complement to other modes of instruction may allow students to overcome chronic problems in learning. (shrink)

Early Confucian ethics can best be understood as character consequentialism, an ethical theory concerned with the effects actions have upon the cultivation of virtues and which concentrates on certain psychological goods, particularly certain kinship relationships which it regards not only as intrinsically but also instrumentally valuable, as the source of more general social virtues. According to character consequentialism, the way to maximize the good is to maximize the number of virtuous individuals in society, but because human virtues cannot be cultivated (...) by pursuing their good consequences directly, they must be sought as expressions of a life ideal. This ideal entails developing one's nature to fulfill Heaven's design. (shrink)

This article examines Hegel's treatment of Antigone and of women in the Phenomenology of Spirit. I differ from many other scholars in arguing that Antigone ought to be understood as like the Hegelian slave—both were dominated and oppressed, but, through that very domination and oppression, they subverted the master and ultimately made as significant a contribution to culture as he did. Antigone represents a form of individualism which, unlike liberal individualism, is compatible with the Sittlichkeit that Hegel wants to achieve (...) for the modern world. Despite the fact that many of Hegel's views on women are not acceptable, he nevertheless has some things to say that can be of value for feminists. Certainly, his views are not as objectionable as the ones he seems to hold in the Philosophy of Right, and the latter should not be projected back into the Phenomenology. (shrink)

This article explores some of the ways in which historical writings can play a substantial role in the development of ethical sensibilities and makes the more general point that since human beings are unique in understanding themselves as historical beings and value how they and others appear in historical perspective, an understanding and sense of history must play a role in an adequate account of ethics. The main focus of the article is a description and analysis of the views of (...) the Chinese philosopher Zhang Xuecheng ç« å­¸èª . After presenting an account of Zhang’s ideas concerning the relationship between history and ethics, I argue that versions of Zhang’s central claims still have the potential to make significant contributions to contemporary philosophy. (shrink)

Some argue that for Nietzsche there are truths and that knowledge of them is possible and desirable. Others think that Nietzsche rejects the possibility of truth and that this gives rise to problems of self-contradiction. I argue that there is truth for Nietzsche. The truth is that existence is horrible. Truth exists. We can know this truth. But it would likely mean our annihilation. Thus, truth must be avoided -- which is different from, despite the fact that it will often (...) appear the same as, claiming that truth simply does not exist. We have through long evolution learned to avoid truth. (shrink)

Schweickart and I both discuss market socialism. Neither of us accepts the traditional Marxist view that market economies necessarily produce contradictions that drive them toward collapse. Both of us think the socialist experiments of the twentieth century show that markets cannot successfully be eliminated. Thus, for market socialism, we keep a market and we work to prevent it from producing contradictions, alienation, and collapse. One question that arises here concerns the role of labor unions. Should they play a major role (...) in market socialism, or are there respects in which they would obstruct it? There is another important issue that Schweickart should discuss. Market socialism, given its commitment to a market, must face the issue of market generated alienation or fetishism. Can market socialism avoid such problems? And if so how? (shrink)

In response to the five essays commenting on The Ethical Commonwealth in History, I provide an exploration of three themes—the character of the highest good, the possibility of attainment of the highest good, and the agency for its attainment—as a basis for dealing with the concerns these essays raise about my interpretation of Kant’s critical project. On my interpretation, Kant’s project of “critique” is primarily an anthropological one, with its central focus on the moral vocation to which finite reason calls (...) humanity as a species: To bring about a world of enduring peace as an essential element in the enactment of the highest good. These concerns bear upon: my characterization of the social and religious dimensions both of the highest good and of the finite human reason for which it serves as the final end; the historical dimensions that I claim for the community that is the locus for the attainment of the highest good; and the roles for human and for divine agency in such attainment. (shrink)

This work provides an overview of traditional and contemporary ethical perspectives and critically examines a range of ethical and moral challenges present in ...

Workplace spirituality is a construct widely discussed over the past few decades and it is a much-disputed inquiry field which is gaining the interest of practitioners and scholars. Some clarifications regarding concepts and definitions are necessary in order to structure and direct the current debate. The aim of this conceptual article is to gain a better understanding regarding the direction in which this field of study is progressing and to put the question on the table namely, whether workplace spirituality is (...) only a new tool to be used in leadership development or is it a trend to be taken seriously? The results showed that this field has potential to further development. This article can be used as foundation for future studies within the knowledge area of practical theology. (shrink)

Scholars in the humanities and social sciences are keenly aware of and often deeply engaged with more global or cosmopolitan approaches to their respective fields; nevertheless, theories of cosmopolitanism remain exceedingly controversial and arise exclusively from Western philosophical sources. Recently, Martha Nussbaum presented a contemporary Western liberal cosmopolitan theory and sought to integrate it with a call for multicultural education. In this essay, I describe, analyze, and criticize Nussbaum's conception of cosmopolitanism and argue that it does not sit comfortably with (...) her laudable advocacy of multicultural education. I then draw upon resources within the Confucian tradition to sketch two alternative conceptions of cosmopolitanism, which I argue are both more powerful than what Nussbaum proposes and better support the kind of multicultural education she so eloquently advocates. (shrink)

Approach–avoidance theories describe the major systems that motivate behaviours in reaction to classes of appetitive (rewarding) and aversive (punishing) stimuli. The literature points to two major “avoidance” systems, one related to pure avoidance and escape of aversive stimuli, and a second, to behavioural inhibition induced by the detection of goal conflict (in addition, there is evidence for nonaffective behavioural constraint). A third major system, responsible for approach behaviour, is reactive to appetitive stimuli, and has several subcomponents. A number of combined (...) effects of these systems are outlined. Finally, the hierarchical nature of behavioural control is delineated, including the role played by conscious awareness in behavioural inhibition. (shrink)

Cosmopolitanism is widely understood as justified by or an expression of a particular normative moral or political theory, but this paper argues for a new conception of cosmopolitanism that sees it simply as a personal perspective or stance toward other cultures and people. Cosmopolitan guests are committed to ethical pluralism and so they deny that there is any single, universal conception of the good, but they are also motivated by the prospect of learning new, inspiring, and ultimately satisfying ideas about (...) what it is to be a human being that they might adopt or perhaps come to advocate. In these respects, cosmopolitan guests are like people who dedicate themselves to developing the attitudes, skills, and tastes needed to become oenophiles, gourmands, or lovers or music or fine art. In such cases too, there is no grand, overarching normative moral or political theory justifying their pursuits; they are motivated and become committed to such a life by being inspired, uplifted, and satisfied by the lives such endeavors offer for consideration. Committed cosmopolitan guests advocate for the adoption of their chosen ideal in the institutions and societies in which they live but, given their commitment to ethical pluralism, they are not in favor of the state mandating any particular form or style of life. -/- . (shrink)

Despite the importance of scientific integrity to the well-being of society, recent findings suggest that training and mentoring in the responsible conduct of research are not very reliable or effective inhibitors of research misbehavior. Understanding how and why individual scientists decide to behave in ways that conform to or violate norms and standards of research is essential to the development of more effective training programs and the creation of more supportive environments. Scholars in business management, psychology, and other disciplines have (...) identified many important factors that affect ethical behavior, including individual, contextual, and organizational factors. Surprisingly little research has been conducted to examine the role of these factors in either the development of ethical decision-making skills, or their applicability to ethical issues commonly encountered in research and other scholarly and professional activities. Interdisciplinary approaches combined with research and discipline relevant paradigms should greatly enhance understanding of the individual contextual and organizational factors involved in ethical and unethical research conduct. Such studies will inform and facilitate the development of more effective ethics education programs in the sciences and engineering professions. (shrink)

Grace and Freedom in a Secular Age offers a concise exposition of key ideas - contingency, otherness, freedom, vulnerability and mutuality - that inform the work of the Canadian philosopher Charles Taylor, especially concerning the dynamics of religious belief and religious denial in what he calls a "a secular age." The book integrates discussion of Immanuel Kant and Susan Neiman in particular and seeks to show how Taylor's work can be fruitfully engaged by theologians.

Le but de cet article, par l'introduction d'un terme spécifique, transocialisation, est de suggérer un fondement philosophique et théologique unifié pour des interprétations pratico-sociales, d'abord des actions de Jésus de Nazareth à table avec des pécheurs et à la Dernière Cène, puis de la transmutation et de la distribution des éléments du pain et du vin lors de la liturgie eucharistique, et, pour finir, de la grâce objective qui est immédiatement accordée aux communiants et de la grâce d'intention qui doit (...) se manifester dans leur pratique du don de soi. (shrink)

This paper defends the view that trust is a moral attitude, by putting forward the Obligation-Ascription Thesis: If E trusts F to do X, this implies that E ascribes an obligation to F to do X. I explicate the idea of obligation-ascription in terms of requirement and the appropriateness of blame. Then, drawing a distinction between attitude and ground, I argue that this account of the attitude of trust is compatible with the possibility of amoral trust, that is, trust held (...) among amoral persons on the basis of amoral grounds. It is also compatible with trust adopted on purely predictive grounds. Then, defending the thesis against a challenge of motivational inefficacy, I argue that obligation-ascription can motivate people to act even in the absence of definite, mutually-known agreements. I end by explaining, briefly, the advantages of this sort of moral account of trust over a view based on reactive attitudes such as resentment. (shrink)

This article introduces the concept of technological citizenship as a status for individuals consisting of rights and obligations within bounded technological polities enforced by statist structures. The model reconciles freedom to innovate with the affirmation of the autonomy and dignity of laypersons and the assimilation of laypersons with their world. It seeks lay control over the introduction and ongoing management of environmental hazards and self-verification of safety. The rights and obligations of TC compose a "new social contract of complexity." Even (...) with different values stressed, the name, concept, and terms of TC would streamline studies of peril. (shrink)

This paper develops a philosophical account of moral disruption. According to Robert Baker (2013), moral disruption is a process in which technological innovations undermine established moral norms without clearly leading to a new set of norms. Here I analyze this process in terms of moral uncertainty, formulating a philosophical account with two variants. On the Harm Account, such uncertainty is always harmful because it blocks our knowledge of our own and others’ moral obligations. On the Qualified Harm Account, there is (...) no harm in cases where moral uncertainty is related to innovation that is “for the best” in historical perspective, or where uncertainty is the expression of a deliberative virtue. The two accounts are compared by applying them to Baker’s historical case of the introduction of mechanical ventilation and organ transplantation technologies, as well as the present-day case of mass data practices in the health domain. (shrink)

Philosopher Rene Descartes visualized a world unified by mathematics, in which all intellectual issues could be resolved rationally by local computation. This series of provocative essays takes a modern look at the seventeenth-century thinker’s dream, examining the physical and intellectual influences of mathematics on society, particularly in light of technological advances. They survey the conditions that elicit the application of mathematic principles; the effectiveness of these applications; and how applied mathematics constrain lives and transform perceptions of reality. Highly suitable for (...) browsing, the essays require different levels of mathematical knowledge that range from popular to professional. 1987 ed. (shrink)

This book traces the development of Marx's ethics as they underwent various shifts and changes during different periods of his thought. In his early writings, his ethics were based on a concept of essence much like Aristotle's, which Marx tried to link to a principle of universalization similar to Kant's "categorical imperative." In the period 1845-46, Marx abandoned this view, holding morality to be incompatible with his historical materialism. In the later work he was less of a determinist. Though he (...) no longer wished to reject morality, he did want to transcend a morality of burdensome obligation and constraint in order to realize a community built upon spontaneous bonds of solidarity. (shrink)

A person presented with adequate but not conclusive evidence for a proposition is in a position voluntarily to acquire a belief in that proposition, or to suspend judgment about it. The availability of doxastic options in such cases grounds a moderate form of doxastic voluntarism not based on practical motives, and therefore distinct from pragmatism. In such cases, belief-acquisition or suspension of judgment meets standard conditions on willing: it can express stable character traits of the agent, it can be responsive (...) to reasons, and it is compatible with a subjective awareness of the available options. (shrink)