In this important collection of essays Dennis Thompson argues for a more robust conception of responsibility in public life than prevails in contemporary democracies. He suggests that we should stop thinking so much about public ethics in terms of individual vices and start thinking about it more in terms of institutional vices. Combining theory and practice with many concrete examples and proposals for reform, these essays could be used in courses in applied ethics or political theory and (...) will be read by professionals and graduate students in schools of political science, public policy, law, public health, journalism and business. (shrink)

Editor's introduction -- Author's introduction -- Interrelational subjects and social sublimation -- The gestation of the other in phenomenology -- The look of love and ecological subjectivity -- Social melancholy, shame and sublimation -- Responsible subjects and witnessing -- Witnessing subjectivity and testimony -- Witnessing, recognition, and response ethics -- Between ethics and politics -- Response ethics and the nonhumans -- Animal ethics: toward an ethics of responsiveness -- Service dogs: between animal studies and disability (...) studies -- Earth ethics and creaturely cohabitation -- Witnessing in the age of spectacle -- Death as a penalty and instant death -- Rape as spectator sport and creepshot entertainment -- The spectacle of war -- Bibliography -- Index. (shrink)

To effectively pursue ethical action, the business community must recognize that the fundamental form of human association is not the "social contract" into which persons enter as atomic individuals, making partial commitments to each other for the purpose of gaining limited common ends or of satisfying certain laws. The fundamental form of human association is rather the face to face community in which ongoing commitments are the rule and in which aspects of every individual''s experience are conditioned by the continuing (...) membership. The following discussion initiates a preliminary phase in the consideration of what constitutes ethical issues associated with the business applications of expert systems. The focus is on knowledge based expert system applications in public accounting, specifically in the audit domain. Prior research on the development and use of expert systems in auditing has focused on a limited set of ethical issues. Niebuhr''s theory of the "the responsible self" is used here to broaden the scope of what constitutes an ethical issue and provides a framework for identifying responsible action. Within this framework, an action is responsible if it takes into consideration ongoing relationships among the stakeholder groups affected. Actions prior to the development of the system along with the potential consequences for the system must be considered. The discursive requirements that provide the context and conditions necessary for implementing the proposed theoretical framework are presented and an illustration of how the responsibility ethic can be implemented in the audit expert system domain is developed. (shrink)

Ideal for students in philosophy, animal studies and gender studies, this volume explores an important question: what grounds our ethical responsibility? It covers a range of topics including maternal bodies, animal rights, capital punishment, depression and trauma, demonstrating the evolution of Kelly Oliver's seminal work in response ethics.

More South African investors are integrating their personal values into their investment decisions. Research on the performance of socially responsible investment funds, also called ethical funds, yields conflicting results. In this study, the risk adjusted performance of 14 local SRI funds have been evaluated vis-à-vis their respective benchmarks. The results of the Treynor and Sharpe ratios indicate that the majority of funds outperformed their respective benchmarks over the period 1 July 2001 to 31 June 2004 and all but one fund (...) posted positive Alphas. These results thus appear consistent with previous research which shows that ethics indeed pays. (shrink)

This chapter covers the traditional role of responsibility, and the possible connections between response and responsibility. These connections are explored through the advance of trust and the surplus of the extraordinary in relation to the Third Party. The idea of responsibility comes from the sphere of juridical law, and has a theological touch. The classical conception presented suffers from a permanent erosion that is reinforced by systemic constraints. Trust is a natural element of every community that is (...) together applied by common aims in life. The phenomenon of trust refers to the bond, the nexus, which holds together the members of a community, creating the requisite solidarity. The term ‘trust’ or ‘confidence’ should not primarily read as a substantive, but as a verb or as the derivative of a verb. Furthermore, it is noted that the responsive ethics proposed could function as a permanent corrective. (shrink)

Working against both Hegelian recognition and ethics based on vulnerability, I argue for response ethics or an ethics of ambivalence. While the ideal of mutual recognition is admirable, in practice, recognition is experienced as conferred by the very groups and institutions responsible for withholding it in the first place. In other words, recognition is distributed according to an axis of power that is part and parcel of systems of dominance and oppression. I both challenge the concept of (...) vulnerability as exclusive to, or constitutive of, humanity, on the one hand, and criticize the concept for leveling differences in levels of vulnerability, on the other. (shrink)

Realist and liberal understandings of ethics as the dominant approaches to ethics in international relations are unable to respond efficiently to the call of the other in the age of war against terrorism as they revolve around the needs and the interests of the self. Such self-centred understandings of ethics cannot respond to the other ethically and respect the other in its otherness. Therefore, in this work I attempt to develop responsive ethics by drawing on Levinasian (...) ethics which can create the possibilities of concrete non-violent responses to the other in the age of war against terrorism. (shrink)

This paper signifies the inevitability of the responsible practices of leadership into the relation with the subordinates in the Indian organizations. The theme of this study revolves around the responsibility and ethical approach of the top management which directly or indirectly influence the job-related attitudinal behavior of employees. To analyze it empirically, a questionnaire is designed and 138 middle-level managers from four private sector telecom companies in India rated their superiors on 11 items of leadership scale. This study used (...) internal consistency reliability, Pearson correlation, and exploratory factor analysis as statistical techniques. Factor analysis of the scores on such items yielded two dimensions. The paper examines the impact of leadership of managers upon their subordinates in the context of enhancing job satisfaction, affective commitment, and knowledge performance. The results of the study are not completely substantiating empirically to the theory that ethical attitude of leaders enhance commitment and satisfaction of subordinates in Indian context. (shrink)

Looking at responsibility within a Lévinasian sense, human beings are firstly seen not in the philosophically traditional sense, of being egocentric, but rather seen as ethical subjects based on “the other” (Lévinas & Hand, 1989). The purpose of this paper is to examine the notion of responsibility as Lévinas conceptualized in the idea that human beings are responsible for not only themselves but for others. Lévinas within “Ethics as First Philosophy” (Lévinas & Hand, 1989) states that before (...) all other forms of being in the world there must be responsibility to the Other (Lévinas & Hand, 1989). Lévinas defines this to mean that before freedom of the subject, and their subjectivity, before self-consciousness, before the consciousness of consciousness, before being, and before relativity there is “responsibility for the Other pre-exists any self-consciousness” (Lévinas & Hand, 1989, p.75). Perhaps, Lévinas is saying that a human beings obligation comes before all of what follows from our being in this world, our obligation to the Other beginning with the “face to face” (Lévinas & Hand, 1989, p.75), interaction, which is our first and foremost responsibility, the responsibility to the Other. And to be ethical beings who begin with responsibility we rely on the fundamental relationship of others. This notion of responsibility appears when we encounter, in the face-to-face interaction, the unknowable other. However, does this responsibility extend to more than two individuals and to those outside our immediate proximity? For example, Lévinas states that it is the “face to face” notion of seeing one in distress, yet what if it is a group of people, and what if they are not in close proximity but on the other side of the world? What if they are on the other side of a screen that can also be artificial intelligence in our modern era. Are we still responsible? And if we are responsible, how does Lévinas’s concept of responsibility fit into that situation or is it limited? I want to examine responsibility in terms of proximity through a Lévinasian ethical lens and plurality, defined as more than two individuals, by questioning responsibility in terms of relationality, and vulnerability. I will be looking mainly at five authors Emmanuel Lévinas, Ernst Van Alphen, Judith Butler, Kevin Quashi, and Lisa Guenther, to answer the question of whether Lévinas’s definition of responsibility includes proximity, and plurality. (shrink)

ABSTRACT: This paper serves two purposes: (i) it can be used by students as an introduction to chapters 1-5 of book iii of the NE; (ii) it suggests an answer to the unresolved question what overall objective this section of the NE has. The paper focuses primarily on Aristotle’s theory of what makes us responsible for our actions and character. After some preliminary observations about praise, blame and responsibility (Section 2), it sets out in detail how all the key (...) notions of NE iii 1-5 are interrelated (Sections 3-9). The setting-out of these interconnections makes it then possible to provide a comprehensive interpretation of the purpose of the passage. Its primary purpose is to explain how agents are responsible for their actions not just insofar as they are actions of this kind or that, but also insofar as they are noble or base: agents are responsible for their actions qua noble or base, because, typically via choice, their character dispositions are a causal factor of those actions (Section 10). The paper illustrates the different ways in which agents can be causes of their actions by means of Aristotle’s four basic types of agents (Section 11). A secondary purpose of NE iii 1-5 is to explain how agents can be held responsible for consequences of their actions (Section 12), in particular for their character dispositions insofar as these are noble or base, i.e. virtues or vices (Section 13). These two goals are not the only ones Aristotle pursues in the passage. But they are the ones Aristotle himself indicates in its first sentence and summarizes in its last paragraph; and the ones that give the passage a systematic unity. The paper also briefly consider the issues of freedom-to-do-otherwise, free choice and free-will in the contexts in which they occur (i.e. in the final paragraphs of Sections 6, 7, 12, 13). (shrink)

We tend to hold people responsible for their choices, but not for what they can’t control: their nature, genes or biological makeup. This thought-provoking collection redefines the boundaries of moral responsibility. It shows how epigenetics reveals connections between our genetic make-up and our environment. The essays challenge established notions of human nature and the nature/nurture divide and suggest a shift in focus from individual to collective responsibility. Uncovering the links between our genetic makeup, environment and experiences, this is (...) an important contribution to ongoing debates on ethics, genetics and responsibility. (shrink)

Companies seeking to effectively manage the ethical dimensions of their business have created formal and informal practices, including those with the labels “ethics and compliance” and “corporate social responsibility” (CSR). However, there is little research describing how practitioners who create and implement these practices understand their meaning and relationship. Leveraging a communities of practice theoretical perspective, this qualitative study proposes that these practices can be studied as artifacts of managerial learning. Thematic analysis of interviews with senior managers suggests (...) that practices have diverse meaning, with only informal relationships between them in most cases. Theoretically, this research offers a new lens through which to view compliance and CSR practices as socially negotiated, contextual, and dynamic. Practically, it suggests that there may be new opportunities for learning if managers create practices through an intentional exploration of shared meaning. (shrink)

Business ethics, corporate social responsibility, corporate citizenship, values-driven management, corporate governance, and ethical leadership are necessary ...

Existing research on the formation of employee ethical climate perceptions focuses mainly on organization characteristics as antecedents, and although other constructs have been considered, these constructs have typically been studied in isolation. Thus, our understanding of the context in which ethical climate perceptions develop is incomplete. To address this limitation, we build upon the work of Rupp to develop and test a multi-experience model of ethical climate which links aspects of the corporate social responsibility, ethics, justice, and trust (...) literatures and helps to explain how employees’ ethical climate perceptions form. We argue that in forming ethical climate perceptions, employees consider the actions or characteristics of a complex web of actors. Specifically, we propose that employees look outward at how communities are impacted by their organization’s actions, upward to make inferences about the ethicality of leaders in their organizations, and inward at their own propensity to trust others as they form their perceptions. Using a multiple-wave field study conducted at a privately held US corporation, we find substantial evidence in support of our model. (shrink)

This study examines the effects of nationality (U.S. vs. China) and personal values on managers’ responses to the Perceived Role of Ethics and Social Responsibility (PRESOR) scale. Evidence that China’s transition to a socialist market economy has led to widespread business corruption, led us to hypothesize that People’s Republic of China (PRC) managers would believe less strongly in the importance of ethical and socially responsible business conduct. We also hypothesized that after controlling for national differences, managers’ personal values (...) (more specifically, self-transcendence values) would have a significant impact on PRESOR responses. The hypotheses were tested using a sample of practicing managers enrolled in part-time MBA programs in the two countries. The results indicate that nationality did not have a consistent impact on PRESOR responses. After controlling for national differences, self-transcendence values had a significant positive impact on two of the three PRESOR dimensions. Conservation values such as conformity and tradition also had a significant association with certain dimensions of the PRESOR scale. (shrink)

This article contributes to the development of a professional responsibility theory of public relations ethics. Toward that end, we examine the roles of a public relations practitioner as a professional, an institutional advocate, and the public conscience of institutions served. In the article, we review previously suggested theories of public relations ethics and propose a new theory based on the public relations professional's dual obligations to serve client organizations and the public interest.

We evaluate people and groups as responsible or not, depending on how seriously they take their responsibilities. Often we do this informally, via moral judgment. Sometimes we do this formally, for instance in legal judgment. This article considers mainly moral responsibility, and focuses largely upon individuals. Later sections also comment on the relation between legal and moral responsibility, and on the responsibility of collectives.

The principle of patient autonomy dominates the contemporary debate over medical ethics. In this examination of the doctor-patient relationship, physician and philosopher Alfred Tauber argues that the idea of patient autonomy -- which was inspired by other rights-based movements of the 1960s -- was an extrapolation from political and social philosophy that fails to ground medicine's moral philosophy. He proposes instead a reconfiguration of personal autonomy and a renewed commitment to an ethics of care. In this formulation, physician (...) beneficence and responsibility become powerful means for supporting the autonomy and dignity of patients. Beneficence, Tauber argues, should not be confused with the medical paternalism that fueled the patient rights movement. Rather, beneficence and responsibility are moral principles that not only are compatible with patient autonomy but strengthen it. Coordinating the rights of patients with the responsibilities of their caregivers will result in a more humane and robust medicine.Tauber examines the historical and philosophical competition between facts and values in medicine. He analyzes the shifting conceptions of personhood underlying the doctor-patient relationship, offers a "topology" of autonomy, from Locke and Kant to Hume and Mill, and explores both philosophical and practical strategies for reconfiguring trust and autonomy. Framing the practicalities of the clinical encounter with moral reflections, Tauber calls for an ethical medicine in which facts and values are integrated and humane values are deliberately included in the program of care. (shrink)

Technical thinking predominates in industrial society. It also predominates ethics. Virtually everything is viewed in terms of the technical model or—more broadly—the reductionistic machine model. Neither of these models has any room for life as a fundamental and decisive factor. Huge problems have been the result. Our appreciation of technology will change completely if the will to power and mastery will be exchanged for respect for all that lives, in all its multi-coloured variety and multiplicity. The aim of technology (...) should become, not to break down and to reduce reality in order to master and control, but to unfold and cause to flourish. We should nurture the perspective of the living and vibrant garden-city, of a culture that takes care of nature and the environment. An ethics of responsibility involves a large agenda. It calls for its own, distinct development, and a spiritual and philosophical struggle with the dominant traditions of ethics in our culture. (shrink)

This paper examines the challenges that climate change raises for animal agriculture and discusses the contributions that may come from a virtue ethics based approach. Two scenarios of the future role of animals in farming are set forth and discussed in terms of their ethical implications. The paper argues that when trying to tackle both climate and animal welfare issues in farming, proposals that call for a reorientation of our ethics and technology must first and foremost consider the (...) values that drive current livestock production. This paper sets forth and discusses the broader societal values implicit in livestock production. We suggest that a virtues approach would improve our thinking and practice regarding animal agriculture, facilitating a move from livestock production to animal husbandry. This change in animal agriculture in a time of climate change would stress virtues such as attentiveness, responsibility, competence, and responsiveness as central elements in any mitigation or adaptation program. (shrink)

Confucian moral philosophy doesn't seem to provide a theory of excuses. I explore an explanatory hypothesis to explain how excuse conditions might be built into the Confucian doctrine of rectifying names. In the process, I address the issue of the motivation for the theory. The hypothesis is that the theory provides not only excuse conditions, but also exception and conflict resolution roles for an essentially positive morality rooted in the traditional code of 禮 li/ritual, transmitted from the ancient sage kings. (...) The relatively fixed content of this text-like moral code required aggressive interpretive leeway to cope with the problems endemic in rule deontological and etiquette-like normative schemes. (shrink)

A survey of 138 college students reveals an undergraduate major has a greater influence on corporate social responsibility than business ethics. Business students are no less ethical than nonbusiness students. Females are more ethical and socially responsible than males. Age is negatively related to one's Machiavellian orientation and positively related to negative attitudes about corporate efforts at social responsibility. The results suggest a greater need to focus busines ethics instruction based on student characteristics.

The problem of responsibility to future generations is inherently related to responsibility for the environment. Attempting to provide a new grounding for the figuration of such responsibility, Hans Jonas used Immanuel Kant’s ethics as a paradigm of traditional ethics to provide a critique of their limitations in addressing these issues, and he found three crucial problems in Kant’s ethics. Kant’s philosophy provides enough material for an answer to Jonas by building an account which 1) (...) gives a teleological grounding of responsibility for the environment and consequently responsibility to future generations; 2) enables the establishment of collective responsibility towards the idea of moral progress, which includes future generations; and 3) answers Jonas’s challenge by extending moral concerns to other living and non-living beings and especially to future generations. (shrink)

At a time when the practice of medicine is subject to technical and biopolitical imperatives that give rise to defensive bioethics, it is essential to revitalize the ethical dimensions of care at the very heart of the clinic, in order to give new meaning to the moral responsibility that inhabits it. This contribution seeks to meet this challenge by drawing on the ethical resources of the work of Emmanuel Levinas. In Levinas’ view, ethical responsibility is the response to (...) the injunction, the interpellation, of the other’s face, and humaneness is conceived entangled in the other’s face. Against this background, I suggest that Levinas’ philosophical insight constitutes a turning point from a traditional to a new conception of responsibility that may bear great significance to a renewed understanding of an hermeneutics and an ethics of care. By drawing on this aspect of Levinas’ thought, I would like to reveal the ethical core of an ethics of clinical care that shapes a new insight on medical judgment. (shrink)

Drawing on the Agency-Stewardship approach, which suggests that manager profile may range from the agent model to the steward model, this article aims to examine how important CEOs are to corporate social responsibility (CSR). Specifically, this exploratory study proposes the existence of a relationship between manager profile and CSR practices and that this relation is mediated by the perceived role of ethics and social responsibility. After applying a mediated regression analysis using survey information collected from 149 CEOs (...) in Spain, results show that those closer to the steward model are more inclined to attach great importance to ethics and social responsibility, and to implement CSR practices in their companies. Results also provide support for the suggested mediating effect. Thus, this article extends research in understanding top managers as drivers for CSR and suggests new ways to deal with this issue empirically. (shrink)

There is abundant evidence that most people, often in spite of their conscious beliefs, values and attitudes, have implicit biases. 'Implicit bias' is a term of art referring to evaluations of social groups that are largely outside conscious awareness or control. These evaluations are typically thought to involve associations between social groups and concepts or roles like 'violent,' 'lazy,' 'nurturing,' 'assertive,' 'scientist,' and so on. Such associations result at least in part from common stereotypes found in contemporary liberal societies about (...) members of these groups. Implicit Bias and Philosophy brings the work of leading philosophers and psychologists together to explore core areas of psychological research on implicit bias, as well as the ramifications of implicit bias for core areas of philosophy. Volume 2: Moral Responsibility, Structural Injustice, and Ethics is comprised of three sections. 'Moral Responsibility for Implicit Bias' contains chapters examining the relationship of implicit biases to concepts that are central to moral responsibility, including control, awareness, reasons-responsiveness, and alienation. The chapters in the second section--'Structural Injustice'--explore the connections between the implicit biases held by individuals and the structural injustices of the societies in which they are situated. And finally, the third section--'The Ethics of Implicit Bias: Theory and Practice'--contains chapters examining strategies for implicit attitude change, the ramifications of research on implicit bias for philosophers working in ethics, and suggestions for combatting implicit biases in the fields of philosophy and law. (shrink)

The paper discusses the limitations of engineering ethics as implemented in practice, with a focus on the fact that engineering and other activities are carried out without any consideration of whether the activities are themselves ethical, and on the gap between legality and ethics. This leads to the following three central ideas of the paper. The first is the need for engineers to both be aware of and critique their own values and be able to widen their perspective (...) to that of the ‘other’, i.e., marginalised and minority groups and the environment. This understanding of the ‘other’ and values is also applied to the discussion of ethical issues relating to minority world (‘developed’) country engineers working in majority world (‘developing’) countries. The second central idea is the fact that structural and contextual factors in the form of barriers and enablers affect ethical values and practices. Individuals are not necessarily unethical in themselves, but the context and organisational ethos may present barriers to ethical behaviour and encourage the development of unethical values. These barriers and enablers are investigated through a pilot survey. The third central idea is the relationship between individual and collective responsibility and the need for support to enable engineers to think and behave ethically. (shrink)

The article addresses the question: ‘To what extent can Max Weber’s ethic of responsibility be a helpful resource in the search of Christian Social Ethics for an appropriate contemporary approach’? This question is addressed by, first of all, providing a summary of Weber’s famous speech Politics as a Vocation in which he developed his view on the ethic of responsibility; secondly, providing an interpretation of his view; and, thirdly, critically discussing the extent to which this ethic can (...) serve as a resource for Christian Social Ethics in its search for an appropriate contemporary approach. The conclusion is that although some aspects of Weber’s view on the ethic of responsibility are unacceptable to Christian Social Ethics, the core of it is commendable. Some of the implications of incorporating an ethic of responsibility approach in Christian Social Ethics are also briefly discussed. (shrink)

Since its origin bioethics has been a specialized, academic discipline, focussing on moral issues, using a vast set of globalized principles and rational techniques to evaluate and guide healthcare practices. With the emergence of a plural society, the loss of faith in experts and authorities and the decline of overarching grand narratives and shared moralities, a new approach to bioethics is needed. This approach implies a shift from an external critique of practices towards embedded ethics and interactive practice improvement, (...) and from a legal defence of rights towards fostering interdependent practices of responsibility. This article describes these transitions within bioethics in relation to the broader societal and cultural dynamics within Western societies, and traces the implications for the methodologies and changing roles of the bioethicist. The bioethicist we foresee is not just a clever expert but also a relationally sensitive person who engages stakeholders in reciprocal dialogues about their practice of responsibility and helps to integrate various sorts of knowledge (embodied, experiential, visual, and cognitive-scientific). In order to illustrate this new approach, we present a case study. It concerns a project focusing on an innovation in elderly care, based on the participation of various stakeholders, especially older people themselves. (shrink)

Prior research on engineering students’ understandings of ethics and social responsibility has produced mixed and sometimes conflicting results. Seeking greater clarity in this area of investigation, we conducted an exploratory, longitudinal study at four universities in the United States to better understand how engineering undergraduate students perceive ethics and social responsibility and how those perceptions change over time. Undergraduate engineering students at four U.S. universities were surveyed three times: during their 1st (Fall 2015), 5th (Fall 2017), (...) and 8th semesters (Spring 2019). The students who completed all three surveys (_n_ = 226) comprise the sample that was analyzed in this paper for changes in their scores on five instruments: Fundamentals of Engineering/Situational Judgment, Moral Disengagement, ABET Engineering Work and Practice Considerations, Macroethics, and Political and Social Involvement Scale. We found that students modestly increased their knowledge of ethics and ability to apply that knowledge in situations calling for them to exercise judgment. In addition, they consistently indicated that health and safety considerations in engineering were of highest importance. They also showed steady levels of social consciousness over time, in contrast to other studies which detected a culture of increasing disengagement in engineering students throughout the four years of their undergraduate studies. (shrink)

In a recent review article, Jeff Popke (2006, p. 510) calls for a ‘more direct engagement with theories of ethics and responsibility’ on the part of human geographers, and for a reinscription of the social as a site of ethics and responsibility. This requires that we also continue to develop ways of thinking through our responsibilities toward unseen others—both unseen neighbours and distant others—and to cultivate a renewed sense of social interconnectedness. Popke suggests that a feminist-inspired (...) ethic of care might be instrumental in developing this expanded, relational and collective vision of the social, which is particularly prescient given the contemporary economic downturn throughout the globe. Thus, as the ‘moral turn’ in geography continues to evolve, this special issue seeks to bring together geographers working within feminist or feminist-inspired frameworks, and with a shared interest in the changing geographies of ethics, responsibility and care. The collection of papers has its origins in conference sessions on Care-full Geographies, organised by the Guest Editors at the Annual Meeting of the Association of American Geographers in 2007. In this editorial we seek to position the papers within broader debates about care, responsibility and ethics that have emerged in geography and the wider social sciences in recent years, and to highlight the key issues that have framed these debates. (shrink)

This book disentangles the complex meanings of responsibility in nanotechnology development by focusing on its theoretical and empirical dimensions. The notion of responsibility is extremely diversified in the public discourse of nanoscale technologies. Addressed are major disciplinary perspectives working on nanotechnology, e.g. philosophy, sociology, and political science, as well as the major multidisciplinary areas relevant to the innovation process, e.g. technology assessment and ethics. Furthermore, the interplay between such expertises, disciplines, and research programmes in providing a multidisciplinary (...) understanding of responsibility is emphasized. (shrink)

This chapter reviews how human reasoning and decision making evolves from the cognitive sciences, challenging basic assumptions of objectivism-rationalism along with ethical models based on reason. It emphasizes the significance of effortless attention in human reasoning and suggests that virtue ethics is preferable to authoritative thinking. By examining an early text from China, entitled “Analects of Confucius,” the chapter demonstrates how effortless attention and action can be developed and incorporated into moral behavior. This text is an important source of (...) evidence regarding the earliest examples of virtue ethic in world literature. These findings also reveal the presence of different human thinking systems that work on implicit and explicit levels, with knowledge operating at the implicit level. (shrink)

Upshot: All my commentators have focused, with varying emphasis, on issues related to: (a) cognitive vs. non-cognitive knowledge, (b) the role of the social environment, and (c) ethical responsibility. These issues are addressed in this response.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Ethical Theory and Responsibility Ethics: A Metaethical Study of Niebuhr and Levinas by Kevin JungMichael SohnEthical Theory and Responsibility Ethics: A Metaethical Study of Niebuhr and Levinas KEVIN JUNG Frankfurt am Main: Peter Lang, 2011. 237 pp. $69.95In Ethical Theory and Responsibility Ethics, Kevin Jung presents a historical and constructive analysis of two of the most prominent defenders of responsibility (...) class='Hi'>ethics: H. Richard Niebuhr and Emmanuel Levinas. The Niebuhr and Levinas specialist will find detailed, historical discussions and clear, rigorous analyses of these thinkers’ philosophical and theological thought. But where Jung’s project really makes a distinct contribution to the field of ethics—and where his work may be of interest to the nonspecialist—is when he brings their insights and oversights into critical conversation with analytic philosophy. Rendering a mutually productive dialogue, he persuasively argues that categories within analytic philosophy cohere with and clarify their respective positions; conversely, their concrete responsibility ethics may contribute to analytic philosophy. [End Page 223]Chapter 1 introduces key concepts and issues within contemporary analytic philosophy relevant to responsibility ethics; these concepts and issues resurface toward the end of the book when Jung puts them in dialogue with the ethical theories of Niebuhr and Levinas. Chapter 2 reconstructs the philosophical and theological background of Niebuhr’s moral theory, engaging a number of influential thinkers—Friedrich Schleiermacher, Albrecht Ritschl, Ernst Troeltsch, Karl Barth, Josiah Royce, and Martin Buber—who shaped his thought. Chapter 3 examines more closely Niebuhr’s responsibility ethics itself. In the next two chapters, Jung applies the same structure of analysis to Levinas’s ethical theory: he considers Levinas’s philosophical and theological context; engages the works of Edmund Husserl, Martin Heidegger, Franz Rosenzweig, and Buber; and then exposits Levinas’s own distinct position. Jung traverses and navigates complex and divergent concepts and ideas proposed by Niebuhr and Levinas with clarity and finesse. His purpose is to interpret their arguments in light of their respective positions in ethical theory. In the final two chapters, Jung’s work turns more explicitly constructive when he puts their theories into conversation with analytic philosophy.The specialist in Niebuhr or Levinas studies may find that Jung’s attempts to clarify their thought with foreign, extrinsic categories do violence to their works. Indeed, on occasion Jung seems to shoehorn their ideas into analytical concepts that may not do full justice to the full breadth of their thought. For instance, Jung rightly indicates that Levinas rejects a certain kind of abstract ethical universalism on the basis of his emphasis on the concrete relation to the particular other. But to conclude from this that he is an ethical particularist does not adequately account for the categorically imperative nature of the ethical demands and responsibility to the other that Levinas proposes. In other words, it seems to me that Levinas offers a form of ethical universalism that begins precisely in the concrete situation without collapsing into an ethical particularism.Despite these minor reservations, Jung’s work is to be commended not only for its excellent exposition and rigorous studies of Niebuhr and Levinas but also for its successful attempt overall to clarify and give greater coherence to their ideas with the tools of analytic philosophy. In so doing, Jung provides robust theoretical reflection on responsibility ethics in a time of augmented human power and capacities. [End Page 224]Michael SohnCleveland State UniversityCopyright © 2014 Society of Christian Ethics... (shrink)

In this lesson, I review critical responses to Kant that can be understood as having non-Western, Indian roots. One criticism is articulated by the famous contemporary moral philosopher, Thomas Nagel. While Nagel is not a Buddhist, his criticism of Kant’s ethics is Buddhist in essence. The other response is based on an appreciation of the philosophy of Yoga. Yoga and Kantian thought are both versions of a kind of moral philosophy, which we could call Explanatory Dualism. Moreover, Yoga and (...) Kantian moral philosophies attempt to defend Normative Compatibilism, which is a version of Nonnaturalism. Yet, Kant relies upon the idea of Humanity, which is a naturalistic concept, while the Yogi defers to the nonspecisit, abstraction of the Lord to account for moral standing. (shrink)

In her long-awaited Responsibility for Justice, Young discusses our responsibilities to address "structural" injustices in which we among many are implicated, often by virtue of participating in a market, such as buying goods produced in sweatshops, or participating in booming housing markets that leave many homeless.

We are responsible not only for what we think and feel but for what others do and for what we would have done. This book expands and updates the original attributionist theory of responsibility and applies it to pressing contemporary issues such as collective responsibility, leaders’ responsibility for their followers’ acts, and addiction.

In this paper we present the main results of a pilot study undertaken in the Autonomous Region of Valencia, Spain, on the implementation of ethics and Corporate Social Responsibility in small shops. The study’s basic hypothesis is that CSR can become one of the distinctive features of small shops as well as an important value in terms of differentiation from their main competitors, namely, big chains and department stores. The study results confirm the original hypothesis. It shows that (...) the specific features of small shops can be regarded as sources of potential for making CSR a distinctive feature of small or traditional shops. We could also come to view CSR as a basic value for forging a common shop identity, which they currently lack. (shrink)

This book argues for the necessity of a re-evaluation of our thinking about responsibly relating to future generations in the context of environmental philosophy. Using long-term nuclear waste disposal as its paradigmatic case, this book makes the case that the predominant mode of thinking the future in terms of continuity and repetition of the present requires a critique informed by French philosopher Jacques Derrida in order to think responsibility adequately. The book begins by surveying contemporary accounts of intergenerational (...) class='Hi'>responsibility before outlining the specifics of nuclear waste disposal policy. With these stakes established, the contributions of Jacques Derrida to future-oriented ethics are introduced. These include discussions of communication across contexts, the relationship between inheritance and responsibility, and the political imperatives that result from this critique. This book concludes by arguing for an intergenerational environmental policy that rejects policy and infrastructural projects that depend on the present reproducing itself indefinitely. (shrink)

This essay explores ‘responsibility’ within moral theory and around the question of God’s relation to the world and to acting and suffering human beings. Advancing reflection beyond the outlooks of twentieth-century theologians, the inquiry outlines a multidimensional position that interweaves different rationalities crucial to orienting responsible life. Actions and relations are responsible which respect and enhance the integrity of life. Responsibility is thereby not in itself the object or norm of the ethics but the form of moral (...) existence. This account enables current thought to weave together previous arguments in Christian ethics in a way productive for our global times. (shrink)