This paper is a contribution to the discussion of how religious perspectives can improve business ethics. Two such perspectives are in natural law of antiquity and recent Catholic social doctrine and teaching. This paper develops a conceptual framework from natural law and CSD/T that business leaders can adopt to build an ethos of humanistic management. This “Human Dignity-Centered” framework fills the gap between time-tested Christian norms and contemporary firm-leaders’ concrete needs. “Human dignity” is used as a rhetorical device to convey (...) the idea that firms are composed of dynamic social networks, with an ultimate purpose of serving human needs. Ultimately, the principles and virtues the framework employs have a logic that should inspire excellence, as ethical practices and concern for human welfare lay a foundation for long-term business prosperity. In a one-frame visual representation, this paper portrays: firm leadership challenges; a transforming ethical prism of principles and virtues; and results and feedback mechanisms. The accompanying narrative describes each element and how each affects humanistic management. Finally, illustrative company examples and questions are provided to illustrate how the framework can be used to benefit human flourishing. The framework provides an adjunct to current formulations of improving managerial excellence. (shrink)

In a recent note Mr. T. B. Allen had corrected a reading of J. B. Cramer βρβειος ορ to προβτειος., but in a footnote he adds ‘When I made this correction I was not aware of the word πρβειος. Liddell and Scott and Sophocles share my ignorance. I found it in the Anecdota of Boissonade III 408: κ δ τν κρεν ρνιθας σθειν κα πρβεια κα περιστερς sim. 410, 412, 419. Boissonade quotes the word from a similar treatise by Hierophilus, (...) and the 1851 edition of Stephanus reproduces his note.’ This trisyllabic word πρβειος is obviously a ‘Reimbildung’ to ρνειος, μσχειος, ταρειος etc., and its occurrence clears up a papyrus reading which has long puzzled me. In P. Lond. 113, 10, 13 [VII] we read πρωβαων δερμτων, which Preisigke lists as ‘πρβαιος=προβτειος’ Until reading Allen's note I had supposed that the loss of the syllable -ατ- in προβτ-ειος, was a haplography induced by the following δερμ-τ-ων but there are now grounds for regarding the formation as genuine. Only the variation of the adjectival suffix -ειος × -αιος presents a difficulty. In clearing this up we shall be able to lay a number of ghost-words which have spooked in the second edition of Mayser's Grammatik der ptolemäischen Papyri. (shrink)

Various attempts have been made in recent years to present Christianity in such a way that no use is made of the traditional dichotomy between the ‘natural’ and the ‘supernatural’. Braithwaite, Hare, and van Buren, for instance, appear to have no use for the dichotomy; and I think that, without too much distortion, one can say the same of Bultmann, Tillich, and Robinson. I am not, however, concerned in this paper with the work of any one thinker as such, but (...) rather with a general climate of opinion. What I want to do is to examine the grounds on which it might be argued that belief in the supernatural is discredited. The issue seems to me of special importance at the present time, since, if these grounds are inadequate, programmes of reform under the general heading ‘Christianity without the supernatural’lose much of their point; if, on the other hand, the grounds are compelling, then reform of some kind is forced upon us whatever the accompanying difficulties. (shrink)

The key points in Meynell's argument seem to me to be as follows: It is logically absurd to say of an action or of a state of affairs that it is good unless at least some or other of the qualities w, x, y, z, etc. are present. Similarly it is logically absurd to talk of human flourishing unless some or other specifiable features are present in a person's life. The Heimler questionnaire shows us the sorts of ways in which (...) the notion of human flourishing might be ‘unpacked’, viz, in terms of satisfaction through friendship, etc. I am in full agreement with him over and I shall simply add some further comments on the notion of ‘evaluating’; but as far as is concerned I shall voice some doubts and reservations. (shrink)

Business schools have a responsibility to incorporate applied business ethics courses as part of their undergraduate and MBA curriculum. The purpose of this article is to take a background and historical look at reasons for the new emphasis on ethical coursework in business schools. The article suggests a prescription for undergraduate and graduate education in applied business ethics and explores in detail the need to increase applied business ethics courses in business schools to enhance the ethical development of students.

Originally published in 1955. The Madhyamika philosophy is, in the author's view, the philosophy which created a revolution in Buddhism and through that in the whole range of Indian philosophy. This volume is a study of the Madhyamika philosophy in all its important aspects and is divided into three parts: Historical: this traces the origin and development of the Madhyamika philosophy. The second part concentrates on a full and critical exposition of the Madhyamika philosophy, the structure of its dialectic, its (...) conception of the Absolute and its ethics and religion. The last part of the book compares the Madhyamika with some of the well-known dialectical systems of the West (Kant, Hegel and Bradley) and undertakes a short study of the different absolutisms (Madhyamika, Vijnanavada and the Vedanta). (shrink)

Laland and colleagues have sought to challenge the proximate–ultimate distinction claiming that it imposes a unidirectional model of causation, is limited in its capacity to account for complex biological phenomena, and hinders progress in biology. In this article the core of their argument is critically analyzed. It is claimed that contrary to their claims Laland et al. rely upon the proximate–ultimate distinction to make their points and that their alternative conception of reciprocal causation refers to phenomena that were already accounted (...) for by standard theory. (shrink)

In this paper I shall examine a variety of situations in which human agents make use of force. Section I will be concerned with the use of force in medical contexts, Section Ii with the use of force in defence of property, and Section in with the use of force in resolving international disputes. I shall argue that the boundary between what is and is not morally permissible needs to be, drawn more stringently than is commonly supposed. While agreeing that (...) in some medical contexts and in some situations where defence of property is involved the use of force may be necessary and even morally required, I shall suggest that in the absence of any suitably constituted world court the use of force in attempting to resolve international disputes creates a morally different situation. (shrink)

Postmodern understandings of the god concept, based upon sociological and anthropological insights, support the ontological reality of the god concept. AII such god constructs can be understood as real but human products which come out of a situated Drama of the Holy. The reality quotient of any god concept can be seen as a function of solidarity activities within a society. Social justice concerns are, thus, the best indicators of that reality quotient while divisive, exploitative and oppressive practices in the (...) world tend to desanctify both society and nature thus justify Death of God analyses. Two interrelated solidarity activities are discussed for their efficacy in sanctification of nature and society: 1) situated Dramas of the Holy and, 2) social policies in the political economy. A variety of grand narratives are mentioned, each with differing foundational concepts, with which to institute social justice as we move into the 21st century. (shrink)

T. R. Miles; IV—The “Mental” - “Physical” Dichotomy, Proceedings of the Aristotelian Society, Volume 64, Issue 1, 1 June 1964, Pages 71–84, https://doi.org/10.1.

‘Scientific dishonesty’ implies the fabrication, falsification or plagiarism in proposing, performing or reviewing research or in reporting research results. A questionnaire was given to postgraduate students at the medical faculties in Sweden who attended a course in research ethics during the academic year 2008/2009 and 58% answered (range 29%–100%). Less than one-third of the respondents wrote that they had heard about scientific dishonesty in the previous 12 months. Pressure, concerning in what order the author should be mentioned, was reported by (...) about 1 in 10 students. We suggest that all departments conducting research should have a written policy about acceptable research behaviour and that all doctoral students should be informed of the content of this policy. Participants in the research groups concerned should also be required to analyse published articles about scientific dishonesty and critically discuss what could be done about unethical conduct. (shrink)

The figure of Myroslav Shkavrytko as an active figure and ideologist of the Ukrainian religious movement is virtually unknown to modern scholars. Also unknown are the doctrines and activities of the Holy Faith - Native Faith created by M. Shkavrytko.

This paper will present an alternative to the mainstream Western approach to human development. The mainstream Western approach to human development does not countenance contemplative interiority as a means of cognitive inquiry and a domain of cognitive value. Hence, its conception of human development is narrowly confined to the domain of formal-operational thinking and its application to material exteriority. The alternative I will present is the work of the twentieth Indian philosopher Aurobindo (1872–1950) whose integral theory of human of development (...) inclusively countenances as realms of cognitive inquiry and value both contemplative interiority and formal-operational thinking and its application to material exteriority. The structure of Aurobindo’s integral theory of humandevelopment will be clarified and some of its implications for educational practice will be explored. (shrink)

While there is a history of sorts clearly evident in the Preliminaries of James Harrington's Commonwealth of Oceana, one can hardly escape noticing the model qualities of the Commonwealth as it is proposed. Accepting this apparent dualism as an obstacle, Pocock has noted that Oceana cannot be understood as utopia unless first understood as history. Others would not necessarily agree. Yet, given that Harrington located his explanation for the dissolution of the government upon the failure of the nobility to maintain (...) English arms in time of crisis, I argue that in seeking a solution he turned to a series of debates regarding the history of the contemporary alternative to those failed feudal armies, the English militia. Having identified a crisis of arms, Harrington found tactical models dealing with the organization of a militia -- both contemporary and ancient -- to be a perfect historical model for his own commowealth. Considered in this context, the utopian status of the Commonwealth's orders becomes questionable and the work appears much more historical throughout. (shrink)

That the concepts of confirmation and requirement are very similar has recently been suggested by the discovery of four analogies between them. This conjecture is tested by comparing examples of each relation. I show that both of these relations can be "defeated" in two similar ways. But I also argue for two important dissimilarities between them: 1) when faced with certain inconsistencies, requirement suffers much more drastically than confirmation, and 2) confirmation is partiresultant in a sense in which requirement is (...) not. (shrink)