What are ethical judgments about? And what is their relation to practice? How can ethical judgment aspire to objectivity? The past two decades have witnessed a resurgence of interest in metaethics, placing questions such as these about the nature and status of ethical judgment at the very center of contemporary moral philosophy. Moral Discourse and Practice: Some Philosophical Approaches is a unique anthology which collects important recent work, much of which is not easily available elsewhere, on core (...) metaethical issues. Reinvigorated naturalist moral realism and the various versions of moral realism, as well as irrealist, expressivist, and neo-Kantian constructivist theories are all represented in this fine collection, constituting a rich array of approaches to contemporary moral philosophy's most fundamental debates. An extensive introduction by Darwall, Gibbard, and Railton is also included, making this volume the most comprehensive and up-to-date work of its kind. Moral Discourse is ideally suited for use in courses in contemporary ethics, ethical theory, and metaethics. (shrink)

In the face of pluralism, moral constructivists attempt to salvage cognitivism by separating moral and ethical issues. Divergence over ethical issues, which concern the good life, would not threaten moral cognitivism, which is based on identifying generalizable interests as worthy of defending, using reason. Yet this approach falters given the inability of the constructivist to provide us a sure path by which to discern generalizable interests in difficult cases. Still, even if this approach to constructivism fails, cognitivist (...) aspirations may not be defeated if we can continue discursively in a project of identifying and appreciating the interests of others. Grasping the interests of others may require a transformation of moral sensibility such that agents recognize values they have not acknowledged before. This view calls for external moral discourse—that is, moral discourse that makes no appeal to an agent's present interests or desires but rather engages in description of the moral situation in hopes of bringing about a change in moral sensibility. (shrink)

This paper examines voluntary corporate social responsibility (CSR) reporting as a form of moral discourse. It explores how alternative stakeholder perspectives lead to differing perceptions of the process and content of responsible reporting. We contrast traditional stakeholder theory, which views stakeholders as external parties having a social contract with corporations, with an emerging perspective, which views interaction among corporations and constituents as relational in nature. This moves the stakeholder from an external entity to one that is integral to (...) corporate activity. We explore how these alternative stakeholder perspectives give rise to different normative demands for stakeholder engagement, managerial processes, and communication. We discuss models of CSR reporting and accountability: EMAS, the ISO 14000 series, SA8000, AA1000, the Global Reporting Initiative, and the Copenhagen Charter. We explore how these models relate to the stakeholder philosophies and find that they are largely consistent with the traditional atomistic view but fall far short of the demands for moral engagement prescribed by a relational stakeholder perspective. Adopting a relational view requires stakeholder engagement not only in prescribing reporting requirements, but also in discourse relating to core aspects of the corporation such as mission, values, and management systems. Habermas’ theory of communicative action provides guidelines for engaging stakeholders in this moral discourse. (shrink)

The so-called “conciliatory” norm in epistemology and meta-ethics requires that an agent, upon encountering peer disagreement with her judgment, lower her confidence about that judgment. But whether agents actually abide by this norm is unclear. Although confidence is excessively researched in the empirical sciences, possible effects of disagreement on confidence have been understudied. Here, we target this lacuna, reporting a study that measured confidence about moral beliefs before and after exposure to moral discourse about a controversial issue. (...) Our findings indicate that participants do not abide by the conciliatory norm. Neither do they conform to a rival “steadfast” norm that demands their confidence to remain the same. Instead, moral discourse seems to boost confidence. Interestingly, we also find a confidence boost for factual beliefs, and a correlation between the extremity of moral views and confidence. One possible explanation of our findings is that when engaging in moral discourse participants become more extreme in their opinions, which leads them to become more confident about them, or vice versa: they become more confident and in turn more extreme. Although our work provides initial evidence for the former mechanism, further research is needed for a better understanding of confidence and moral discourse. (shrink)

In this paper, we will use Ricoeur's philosophy in order to present money laundering as a metaphor and a narrative. We will firstly analyze the corporate moral discourse of 10 banks about money laundering. We have selected 10 banks that have codes of ethics and a corporate moral discourse about money laundering. The banks come from six countries: United States (2), Canada (2), Switzerland (2), Spain (2), Germany (1), and Belgium (1). We will see how their (...) moral discourse about money laundering contributes to deepen the understanding of money laundering as a narrative. Then, we will see to what extent Ricoeur's philosophy could help us to better understand the moral discourse of banks. We will describe the main components of money laundering as a narrative. (shrink)

Moral evaluations of medical research and care focus on different issues, e.g., clinical choices, public policy and cultural values. Technical ethical concepts and arguments do not suffice for all issues. Analysis of the literature suggests that, in addition to ethical discourse, prophetic, narrative, and policy discourse function morally. The article characterizes each of these forms, and suggests the insufficiency of each if it is taken to be the only mode of analysis. Keywords: ethics, narrative, policy, prophecy CiteULike (...) Connotea Del.icio.us What's this? (shrink)

In his Reflection Revisited, James Swindal interprets Habermas’s formal pragmatics as recasting the traditional philosophy of reflection in intersubjective, augmentation-theoretic terms. In this review essay, I consider some aspects of Swindal’s interpretation for situated moral criticism. I focus in particular on Swindal’s claim that moral discourse must be preceded by meta-discourses in which actors discuss issues related to the initiation of moral discourse. Although I reject Swindal’s arguments for the necessity of such meta-discourses, I provide (...) further arguments for their theoretical possibility and practical desirability for a contextualized critical social theory. (shrink)

Assuming that moral discourse is prescriptive, what distinguishes it from other types of prescriptive discourse? To say, as Hare does, that it is its overridingness, is subject both to criticisms that assume that overridingness could, in principle, be used to distinguish one type of prescriptive discourse from another, and then show that it is doubtful that moral discourse is overriding, and to the criticisms that claim that it is in principle impossible to use overridingness (...) to distinguish one type of prescriptive discourse from another, because all of them are bound to be on a par in respect of overridingness. ;It is also impossible to distinguish moral discourse from other types of prescriptive discourse by saying that in it we use arguments based on imaginatively putting oneself in the shoes of others, because such arguments are used in prudential discourse as well. However, we can account for the distinction, if we realize that such arguments can be performed only on certain designated argument-places, and that in moral claims argument-places of two different types are designated for the purpose: those for moral agents and those for moral patients; while in prudential claims argument-places of only one type are designated: those for prudential agents. ;If this account is accepted, this raises a number of further questions. Examination of these questions leads to a form of relativism about membership in the sets of moral agents and moral patients. This form of relativism, however, leaves considerable room for rational discussion of membership in these sets and is compatible with the rejection of relativism about the content of moral rules. (shrink)

Moral grandstanding is the use of moral talk for self-promotion. Recent philosophical work assumes that people can often accurately identify instances of grandstanding. In contrast, we argue that people are generally unable to reliably recognize instances of grandstanding and that we are typically unjustified in judging that others are grandstanding as a result. From there we argue that, under most circumstances, to judge others as grandstanders is to fail to act with proper intellectual humility. We then examine the (...) significance of these conclusions for moral discourse. More specifically, we propose that moral discourse should focus on others’ stated reasons and whether their actions manifest respect. (shrink)

Error theory turns on a particular presupposition about the conceptual commitments of moral realism, namely that the moral facts posited by realists need to be categorical. True moral propositions are said to have an absolute authority in their prescriptions in the sense that an agent, regardless of her own ends, needs or desires, is categorically obligated and has reason to act in accordance with their prescriptions. But, nothing in the world has such a queer property as categoricity, (...) and therefore we ought to be suspect of the enterprise of moral discourse. Some philosophers, like Stephen Finlay, have argued that this categoricity is not a necessary feature of moral language, and in so doing hope to have shown that the error theoretic critique is thus refuted. In this article I offer a survey of the literature on this topic and then contribute independent motivations for siding with those who think moral facts need not be categorical. (shrink)

In the intellectual lineage of sociobiology (understood as evolutionary social science), this article considers the place of moral discourse in the evolution of emergent systems for mediating behavior. Given that humans share molecular systems, reflex systems, drive systems, emotional systems, and cognitive systems with chimpanzees, why is it that human behavior is so radically different from chimpanzee behavior? The answer is that, unlike chimps, humans possess symbolic systems, empowering them to override chimplike default morality in favor of symbolically (...) mediated moral codes. The article concludes with a brief discussion of the power of religious symbols to influence moral behavior by reprogramming emotional systems. (shrink)

This study examines some of the moral and theological convictions that created tensions for early Christians who affirmed that the government's sword is ordained by God for a fallen world but also that Christians should not exercise it at least in warfare. Three important moral pressures toward Christian participation in war were the recognition of prevention or removal of harm as a requirement of neighbor-love, the related sense of responsibility, fault, and guilt for omissions, and the generalization test (...) proposed by Celsus, who asked Christians to consider what would happen if everyone did what they were doing, i.e., refrained from military service. Along with many other factors, these ideas contributed to the legitimation of Christian participation in war. But this legitimation itself created additional tensions, particularly because of the requirements to "turn the other cheek," to "go the second mile," etc. In order to lessen these tensions, the Church and its theologians developed several interrelated distinctions that could reduce the scope or strength of the radical demands: higher/lower; for oneself/ for others; inner/outer; and private/public. (shrink)

Between Institutional and Moral Discourse: On Alexy's Legal Philosophy. A review of Matthias Klatt, Institutionalized Reason: The Jurisprudence of Robert Alexy.

I discuss a strategy for grounding ethical naturalism propounded by Frank Jackson and more recently by Allan Gibbard: that the undisputed supervenience of the moral upon the natural (or descriptive) entails that moral properties are natural (or descriptive) properties. I show that this strategy falls foul of certain indubitable constraints governing natural kinds; and I then rebut some objections. The upshot is that no viable strategy for supporting ethical naturalism is to be found along these lines. This result (...) has additional consequences, both for Jackson's attempt to accommodate ethical discourse into the natural world, and for Gibbard's purported 'meta-ethical synthesis'. (shrink)

It has been argued by several philosophers that a deflationary conception of truth, unlike more robust conceptions of truth, cannot properly account for the nature of moral discourse. This is due to what I will call the “quick route problem”: There is a quick route from any deflationary theory of truth and certain obvious features of moral practice to the attribution of truth to moral utterances. The standard responses to the quick route problem are either to (...) urge accepting a conception of truth more robust than deflationism (Boghossian 1990), or to revise deflationary accounts in order to block straightforward attribution of truth to moral utterances (Field 1994). I contend that neither of these standard responses is well-motivated, for it is a merit of deflationary accounts rather than a defect that such accounts present a quick route to moral truth. (shrink)

Many philosophers think that moral objectivism is supported by stable features of moral discourse and thinking. When engaged in moral reasoning and discourse, people behave ‘as if’ objectivism were correct, and the seemingly most straightforward way of making sense of this is to assume that objectivism is correct; this is how we think that such behavior is explained in paradigmatically objectivist domains. By comparison, relativist, error-theoretic or non-cognitivist accounts of this behavior seem contrived and ad (...) hoc. After explaining why this argument should be taken seriously (recent arguments notwithstanding), I argue that it is nevertheless undermined by considerations of moral disagreement. Even if the metaphysical, epistemic and semantic commitments of objectivism provide little or no evidence against it, and even if the alternative explanations of ‘objectivist’ traits of moral discourse and thinking are speculative or contrived, objectivism is itself incapable of making straightforward sense of these traits. Deep and widespread moral disagreement or, rather, the mere appearance of such disagreement, strongly suggests that the explanations operative in paradigmatically objective discourse fail to carry over to the moral case. Since objectivism, no less than relativism, non-cognitivism and error-theories, needs non-trivial explanations of why we behave ‘as if’ objectivism were correct, such behavior does not presently provide reason to accept objectivism. (shrink)

Hugh Connelly, An authentic Celtic voice : the Irish penitential and contemporary discourse on reconciliation -- Padraig Corkery, Bio-ethics and contemporary Irish moral discourse -- Amelia Fleming, The silent voice of creation and moral discourse. -- Raphael Gallagher, CSsR., A church silence in sexual moral discourse? -- Donal Harrington, Moral discourse and journalism. -- Linda Hogan, Contemporary humanitarianism: neutral or impartial? -- Vincent MacNamara, On having a religious morality. -- Enda McDonagh, (...) A discourse on the centrality of justice in moral theology. -- Suzanne Mulligan, Moral discourse in a time of AIDS. (shrink)

The concept of consensus is often appealed to in discussions of biomedical ethics and applied ethics, and it plays an important role in many influential ethical theories. Consensus is an especially influential notion among theorists who reject ethical realism and who frame ethics as a practice of discourse rather than a body of objective knowledge. It is also a practically important notion when moral decision making is subject to bureaucratic organization and oversight, as is increasingly becoming the case (...) in medicine. Two models of consensus are examined and criticized: pluralistic consensus and overlapping consensus. As an alternative to these models, the paper argues that consensus refers to the dialogic aspects of a broader normative conception of democratic moral agency. When the preconditions for that dialogic democratic practice are met, consensus has a justificatory role in ethics; when they are not, consensus, as distinct from mere agreement, does not emerge and can have no moral authority. Keywords: applied ethics, bioethics, consensus, contract theory, democracy, discourse ethics, liberalism CiteULike Connotea Del.icio.us What's this? (shrink)

The social novel ought not to be confused with didacticism in literature and ought not to be expected to provide prescriptions for the cure of social ills. Neither should it necessarily be viewed as ephemeral. After examining justifications of the social novel offered by William Dean Howells (in the 1880s) and Jonathan Franzen (in the 1990s), the author explores the way in which social novels alter perceptions and responses at levels of sensibility that are not usually susceptible to rational argument, (...) push back moral horizons, contribute to the creation of social conscience, and expose the complexity and contextuality of moral discernment. As a concrete example, Howells's 1889 novel "A Hazard of New Fortunes" is analyzed (and defended against its detractors) in terms of its sophisticated treatment of the dilemmas that arise from a recognition of personal complicity in structural sin, its disclosure of the context-indexed evolution of values, and its attention to the importance and fragility of social trust. (shrink)

Background: In Hospital Emergency Department and Emergency Medical Services professionals experience situations in which they face difficulties or barriers to know patient’s advance directives and implement them. Objectives: To analyse the barriers, facilitators, and ethical conflicts perceived by health professionals derived from the management of advance directives in emergency services. Research design, participants, and context: This is a qualitative phenomenological study conducted with purposive sampling including a population of nursing and medical professionals linked to Hospital Emergency Department and Emergency Medical (...) Services. Three focus groups were formed, totalling 24 participants. We performed an inductive-type thematic discourse analysis. Ethical considerations: This study was approved by ethical committees of Ethical Commitee of Clínic Hospital (Barcelona) and Comittee of Emergency Medical Services (Barcelona). The participants received information about the purpose of the study. Patients’ anonymity and willingness to participate in the study were guaranteed. Findings: There were four types of barriers that hindered the proper management of patients’ advance directives in Hospital Emergency Department and Emergency Medical Services: personal and professional, family members, organisational and structural, and those derived from the health system. These barriers caused ethical conflicts and hindered professionals’ decision-making. Discussion: These results are in line with those of previous studies and indicate that factors such as gender, professional category, and years of experience, in addition to professionals’ beliefs and the opinions of colleagues and family members, can also influence the professionals’ final decisions. Conclusion: The different strategies described in this study can contribute to the development of health policies and action protocols to help reduce both the barriers that hinder the correct management and implementation of advance directives and the ethical conflicts generated. (shrink)

In this paper I argue that Care theory has the resources to offer an insightful and original theoretical perspective on issues in medical ethics. The paper begins with a discussion of the sort of theory Care is, and argues that it closely resembles virtue theory. After a discussion of cammon features of Care theories, I respond to a few of the criticisme that have been levied against the theory. The final section of the paper is a discussion of the question (...) of neutrality in public moral discourse. Care theory is not a neutral theory with regard to questions of the nature of the good life for humans, but I argue that this should not preclude Care from playing a part in the public debate over policy decisions. (shrink)

Argues that psychotherapy's claim to be a universal scientific practice that objectively treats ahistorical illnesses is untenable. PT is a cultural product, so it both reflects and reproduces its cultural context. Because cultural context is in part composed of moral traditions embedded in political structures, PT is unavoidably a moral practice with political consequences. Implicit moralities in current practices are discussed. Philosophical hermeneutics in PT practice are offered as an alternative. In a discussion of intersecting traditions, it is (...) suggested that a hermeneutic perspective can portray the keeping of family secrets as a commitment to a particular moral code, rather than the products of a "dysfunctional family." If PT theories can be changed so that they are more historically situated, and if PT practices can be changed to use hermeneutics, then a different moral frame can be put forth. 2012 APA, all rights reserved). (shrink)

The third Earl of Shaftesbury was a pivotal figure in eighteenth-century thought and culture. Professor Klein 's study is the first to examine the extensive Shaftesbury manuscripts and offer an interpretation of his diverse writings as an attempt to comprehend contemporary society and politics and, in particular, to offer a legitimation for the new Whig political order established after 1688. As the focus of Shaftesbury's thinking was the idea of politeness, this study involves the first serious examination of the importance (...) of the idea of politeness in the eighteenth century for thinking about society and culture and organising cultural practices. Through politeness, Shaftesbury conceptualised a new kind of public and critical culture for Britain and Europe, and greatly influenced the philosophical and cultural models associated with the European Enlightenment. (shrink)

Moral grandstanding is the use of moral talk for self-promotion. Recent philosophical work assumes that people can often accurately identify instances of grandstanding. In contrast, we argue that people are generally unable to reliably recognize instances of grandstanding, and that we are typically unjustified in judging that others are grandstanding as a result. From there we argue that, under most circumstances, to judge others as grandstanders is to fail to act with proper intellectual humility. We then examine the (...) significance of these conclusions for moral discourse. More specifically, we propose that moral discourse should focus on others’ stated reasons and whether their actions manifest respect. (shrink)

In the context of a new wave of women’s activism for equality, the body is once again at the centre of the discussion today, in the USA and globally. Analysing American discourses about health and illness at the turn of the twenty-first century, Tasha Dubriwny has argued that the current narratives are dominated by neoliberal and postfeminist philosophies that have thrived in a framework of biomedicalisation and self-surveillance. What happens, then, when a successful feminist artist is diagnosed with uterine cancer? (...) How does Eve Ensler, author of The Vagina Monologues and founder of V-Day, face the fact that her life may have a painful ending? How does a woman so aware of her physical and psychological self come to terms with illness? Is she willing to put her political project aside to become a patient? Through a close reading of Ensler’s uterine cancer memoir In the Body of the World, and focusing particularly on its structure and narrative strategies, this article situates her work within the corpus of female literature about health and illness in the twenty-first century, exploring her meaning-making process in the light of the current tensions between feminism and postfeminism. (shrink)

Instead of searching through Hindu sources for appropriate insights into the questions related to "playing God" in biomedicine, the author seeks rather to understand why some Hindus at least are not inclined to ask such questions. Using examples from the r vai ava sect of south India, the author shows how r vai ava Hindus focus primarily on character formation and the practice of the virtues encoded in the classical texts, thereafter leaving it to the individual to "act as he (...) or she will" in the world outside the community – a world which is neutral vis à vis religious values, neither governed by such values nor able to instigate the adjustment of religious values to fit changing times. The question then becomes, "What do modern ethicists have to learn from the moral discourse of the r vai ava community?" Keywords: "playing God", r vai ava, Hinduism, virtue CiteULike Connotea Del.icio.us What's this? (shrink)