This book shows that environmental protection is a global concern that must enlist all of humanity’s cultural, religious, and moral resources. The nine essays in this volume explore the foundations of environmental ethics in the Western philosophical tradition as well as from the perspectives of Christianity, Islam, Daoism, and Buddhism and propose morally responsible attitudes towards nature and the environment.

As the title suggests, this collection addresses the very topical subject matter of environmental ethics by bringing together a host of unique voices. In the editor’s words, ‘[t]he essays collected here represent a joint effort in dealing with this problem [of global environmental conservation and protection]. All contributors to this volume agree that what we urgently need now is global awareness of the environmental crisis we are facing’ (9). While a thread of consensus weaves throughout, what is more striking is (...) the diverse and colorful tapestry of approaches these essays yield on a single theme. The first four essays articulate the ethical injunction to conserve and protect the natural environment in terms of various axiological and methodological commitments: normative, biocentric, aesthetic and empirical. In the final five essays, the thematic emphasis shifts ever so slightly. A plurality of perspectives on environmental conservation and protection emerges from different theological commitments, at times reflecting and at other times transcending individual—Christian/Western, Islamic/Middle Eastern, Buddhist/Eastern, and (in the final two essays) Daoist/Eastern—cultures. (shrink)

The present study takes Confucian entrepreneurs as an entry point to portray the dynamics and problems involved in the process of putting moral precepts into practice, a central issue in business ethics. Confucian entrepreneurs are defined as the owners of manufacturing or business firms who harbor the moral values of Confucianism. Other than a brief account of their historical background, 41 subjects from various parts of Mainland China, Taiwan, Hong Kong, Singapore and Kuala Lumpur were selected for in-depth interviews. By (...) studying the moral choices they made in the market, it was discovered that, contrary to the prevalent mode of inquiry in economics either to reduce all social phenomena to rational calculations or to consider moral actions in terms of utilitarian values, their economic action cannot be accounted for by the postulate of utility maximization, and that the efforts to do business according to their moral principles can be very costly. The study also attempts to document how these Confucian entrepreneurs reconciled the conflict between the moral values they cherished and the instrumental goals they pursued, and will seek to uncover how they responded when faced with this dilemma. (shrink)

The present study takes Confucian entrepreneurs as an entry point to portray the dynamics and problems involved in the process of putting moral precepts into practice, a central issue in business ethics. Confucian entrepreneurs are defined as the owners of manufacturing or business firms who harbor the moral values of Confucianism. Other than a brief account of their historical background, 41 subjects from various parts of Mainland China, Taiwan, Hong Kong, Singapore and Kuala Lumpur were selected for in-depth interviews. By (...) studying the moral choices they made in the market, it was discovered that, contrary to the prevalent mode of inquiry in economics either to reduce all social phenomena to rational calculations or to consider moral actions in terms of utilitarian values, their economic action cannot be accounted for by the postulate of utility maximization, and that the efforts to do business according to their moral principles can be very costly. The study also attempts to document how these Confucian entrepreneurs reconciled the conflict between the moral values they cherished and the instrumental goals they pursued, and will seek to uncover how they responded when faced with this dilemma. (shrink)

This essay examines a recent line of thought in aesthetics that challenges realist-leaning aesthetic theories. According to this line of thought, aesthetic diversity and disagreement are good, and our aesthetic judgments, responses, and attachments are deeply personal and even identity-constituting. These facts are further used to support anti-realist theories of aesthetic normativity. I aim to achieve two goals: (1) to disentangle arguments concerning diversity, disagreement, and personality; and (2) to offer realist-friendly replies to all three.

This article examines whether and to what extent Confucianism as a resilient Chinese cultural tradition can be used as a sound basis of business practice and management model for Chinese corporations in the twenty-first century. Using the core elements of Confucianism, the article constructs a notion of a Confucian Firm with its concepts of the moral person ( Junzi ), core human morality ( ren, yi, li ) and relationships ( guanxi ), as well as benign social structure (harmony), articulated (...) in corporate and organizational terms. The basic character of the Confucian Firm is described, and its philosophical and cultural foundation is critically assessed with respect to its moral legitimacy and relevant to today’s China. China’s recent Corporate Social Responsibility (CSR) development is a high profile response to global business ethics concerns. Efforts have been made to emulate and develop good business practice fashioned in CSR norms and visions. The so-called “human-based” and “virtue-based” business practices rooted in local cultural heritage have been touted as a Chinese response to this problem. This investigation is particularly relevant in the context of the increasingly prominence of the Chinese corporations (China Inc.) in the wake of the rise of China as a global power. How relevant is Confucianism to the building of a modern Chinese corporation that is willing and able to practice reasonable norms of business ethics? The findings of this discussion, which include the organizational implications of the Confucian familial collectivism, have implications for other Chinese communities (Taiwan, Hong Kong, and Singapore) where Confucian tradition is endorsed and practiced. (shrink)

Adults without the capacity to make their own medical decisions have their rights protected under the Mental Capacity Act in the UK. The underlying principle of the court's decisions is the best interests test, and the evaluation of best interests is a welfare appraisal. Although the House of Lords in the well-known case of Bland held that the decision to withhold treatment for patients in a persistent vegetative state should not be based on their best interests, judges in recent cases (...) have still held that the best interests of persistently vegetative patients demand that the right to die with dignity prevails over society's interest to preserve life. The basis of suggesting that it is in the best interests for one who is alive in peace to die in peace is weak. Even if it may not be in their best interests to live on, it may not be so to die either. The phrase ‘the right to dignity/to die with dignity’ has been misused as a trump card to justify the speculation that a vegetative patient would necessarily refuse to live on machines. Without disrespect to the court's decision, we argue that the use of the best interests test to authorise withdrawing/withholding treatment from persistently vegetative patients without an advance directive is problematic. We propose that the court could have reached the same decision by considering only the futility of treatment without working through the controversial best interests of the patient. (shrink)

ABSTRACTThe paper gives an analytical synopsis of the problem of developing medical ethics in the early half of the 1990s in China, as perceived by Chinese scholars and medical professionals interested in medical ethics. The views captured and analyzed here were expressed in one of the two major journals on medical ethics in China: Chinese Medical Ethics. The economic reform unleashed profound changes in Chinese society, including in the medical field, creating irregularities and improprieties in the profession. Furthermore, the market (...) reform also created new values that were in tension with existing values. In this transitional period, Chinese medical ethicists saw the need to rebuild medical morality for the new era. Using the code of conduct promulgated by the Chinese Ministry of Health in 1989 as a basis, assessment and e ducation aspects of the institutionalization of medical ethics are dis‐ cussed. In addition to institutional problems of institutionalising ethics, there are philosophical and methodological issues that are not easy to solve. After all, to institutionalize medical ethics is no easy task for a country as old and as big as China. Chinese medical ethicists seem ready to confront these difficulties in their effort to develop medical ethics in Reform China. (shrink)

The challenge of developing a business ethics in China in response to today's increasing demands of Corporate Social Responsibility (CSR) is examined within the context of recent business scandals, food scare, labor issues, and environmental degradations the country is now experiencing. Two surveys on CSR are reported. This paper reports the recent CSR development in China and oudines the profile of a prospective business ethics for China. The formal constraints and substantive components of this business ethics are proposed against the (...) background of China's cultural and ideological heritage. (shrink)

Corporate social responsibility (CSR) has become increasingly popular in advanced economies in the West. In contrast, CSR awareness in Asia is rather low, both on the corporate and state level. However, recent events have shown that the CSR is receiving more attention by corporations in Asia. Recent development in CSR in Taiwan is one example of such a trend. A 2005 survey on the 700 publicly listed companies in Taiwan on␣CSR has highlighted the current CSR situation. Concurrently, the numbers of (...) corporate scandals and corruption have dramatically increased over the past 6 years. Corporate CSR activities co-existing with pervasive corporate scandals create a phenomenon of contradictions. This article aims to report via the survey findings the current development of business ethics in corporate Taiwan; and to interpret the findings in context of Taiwan’s business ethos, especially its Confucian familism and crony capitalism. (shrink)

Orientalism and Religion offers us a timely discussion of the implications of contemporary post-colonial theory for the study of religion. Drawing on a variety of post-structuralist and post-colonial thinkers, including Foucault, Gadamer, Said, and Spivak, Richard King examines the way in which notions such as mysticism, religion, Hinduism and Buddhism are taken for granted, and shows us how religion needs to be redescribed along the lines of cultural studies.

In this essay, we discuss a perspective remote from German academics on the examination of Heidegger’s interpretation of Kant, which was developed by Mou Zongsan (牟宗三). Mou focuses his interpretation of Kant on the infinite aspect of human morality and he praises Heidegger’s interpretation of the essence of human existence as “being-able-to-be”. Although, like Heidegger, he emphasizes the recognition of human finiteness as the basic premise of Kant’s philosophy, he refuses to apply this premise to Kant’s entire philosophy. He addresses (...) the fact that for Kant man is “finite but can be infinite”. Furthermore, he criticises Heidegger, on the one hand, for withdrawing the dimension of independence, infinity, supersensibility and timelessness from morality, and Kant, on the other hand, for rejecting the possibility of a positive use of intellectual intuition. By making use of a general insight from the schools of Chinese philosophy that positively recognise the intellectual intuition, one can, Mou believes, change the downsides of Kantian philosophy and organically connect Western and Asian philosophy. (shrink)

Those who bear the burdens of injustice and oppression are entitled to act in ways contrary to existing laws and institutions to secure their own entitlements and those of others. This article aims to articulate a Confucian perspective on resistance against injustice. There are reasons for thinking that the notion of resistance is fundamentally at odds with Confucian political thought. In this article, I move beyond this simple conflict/compatibility model and explore the complex relationships between resistance and Confucianism. On one (...) hand, some of Confucianism’s core commitments can be better attained in contemporary societies by allowing resistance; on the other, a Confucian perspective can offer insights into current discussions on the ethics of resistance. (shrink)

Those who bear the burdens of injustice and oppression are entitled to act in ways contrary to existing laws and institutions to secure their own entitlements and those of others. This article aims to articulate a Confucian perspective on resistance against injustice. There are reasons for thinking that the notion of resistance is fundamentally at odds with Confucian political thought. In this article, I move beyond this simple conflict/compatibility model and explore the complex relationships between resistance and Confucianism. On one (...) hand, some of Confucianism’s core commitments can be better attained in contemporary societies by allowing resistance; on the other, a Confucian perspective can offer insights into current discussions on the ethics of resistance. (shrink)

In this essay, we discuss a perspective remote from German academics on the examination of Heidegger’s interpretation of Kant, which was developed by Mou Zongsan (牟宗三). Mou focuses his interpretation of Kant on the infinite aspect of human morality and he praises Heidegger’s interpretation of the essence of human existence as “being-able-to-be”. Although, like Heidegger, he emphasizes the recognition of human finiteness as the basic premise of Kant’s philosophy, he refuses to apply this premise to Kant’s entire philosophy. He addresses (...) the fact that for Kant man is “finite but can be infinite”. Furthermore, he criticises Heidegger, on the one hand, for withdrawing the dimension of independence, infinity, supersensibility and timelessness from morality, and Kant, on the other hand, for rejecting the possibility of a positive use of intellectual intuition. By making use of a general insight from the schools of Chinese philosophy that positively recognise the intellectual intuition, one can, Mou believes, change the downsides of Kantian philosophy and organically connect Western and Asian philosophy. (shrink)

In this paper, I argue that the different understandings of “harmony”, which are rooted in ancient Greek and Chinese thought, can be recapitulated in the name of “dialectic harmony” and “ambiguous harmony” regarding the representation of the beautiful. The different understandings of the concept of harmony lead to at least two kinds of aesthetic value as well as ideality – harmony in conciliation and harmony in diversity. Through an explication of the original meaning and relation between the concept of harmony (...) and beauty, we can learn more about the cosmo-metaphysical origins in Western and Eastern aesthetics, with which we may gain insights for future aesthetics discourse. (shrink)

Advances in medical technology inevitably bring about different kinds of ethical challenges for practising doctors. The following hypothetical case of assisted reproduction is presented as an example. A boy is born with Edward's syndrome following assisted reproduction. The parents suspect that there has been an error of embryo mix-up. They challenge the parenthood and request a genetic test to determine the biological parentage of the neonate. Should the attending paediatrician in this case accede to the request? We argue that the (...) paediatrician has no legal obligation to offer the test, although it might be lawful and ethical to provide the test subject to the outcome of our proposed three-step risk assessment. (shrink)

Wilkinson and Savulescu did not agree with the court's decision to continue M's treatment and suggested in their recent commentary that the magnitude of benefits of being alive for M is small compared with the potential use of health resources for other patients. We argue that the benefits of being sensate to the surroundings for an otherwise unconscious person are not necessarily small. One cannot assess on behalf of another person the magnitude of benefits of being alive according to the (...) intensity or the duration of negative experiences. Denying life-sustaining treatment to patients in a minimally conscious state solely on the grounds that they are less capable of enjoying the benefits represents grave discrimination against disabled persons. For patients in a minimally conscious state who have not delegated a surrogate or made any advance decision about their medical treatment, the duty of doctors is to preserve their right to self-determination and maximise their capacity to enjoy their life. M should live on, and life-sustaining treatment should not be withdrawn. (shrink)

The paper presents a program to construct a non-relativistic relational Bohmian theory, that is, a theory of N moving point-like particles that dispenses with space and time as fundamental background structures. The relational program proposed is based on the best-matching framework originally developed by Julian Barbour. In particular, the paper focuses on the conceptual problems that arise when trying to implement such a program. It is argued that pursuing a relational strategy in the Bohmian context leads to a more parsimonious (...) ontology than that of standard Bohmian mechanics without betraying the original motivations for adopting a primitive ontology approach to quantum physics. It is also shown how a relational Bohmian approach might clarify the issue of the timelessness of the dynamics resulting from the quantization of a classical relational system of particles. (shrink)

With a view to addressing the moral concerns about the use of donor siblings, the Policy Statement of the American Academy of Pediatrics - Children as Hematopoietic Stem Cell Donors (the Policy) has laid out the criteria upon which tissue harvest from a minor would be permissible.

Since China's Reform Era began in 1979, corporations of all shapes and sizes mushroomed in the economic landscape. Among these companies, a few have distinguished themselves by their unique corporate cultures and financial performance. The Chinese state–owned enterprises (SOEs) are notorious for their inefficiency, conservatism, bloated bureaucracy, and obsoleteness. However, a few good SOEs stand out as corporations of excellence with commitment to business ethics. Very little study has been done on SOE corporate cultures and business ethics, especially in the (...) western literature. This paper provides an insight into one such organisation – the Double Star Group of Qingdao. This paper includes the results of an empirical survey on Double Star's employees’ perception of its corporate culture and business ethics. (shrink)

Since China's Reform Era began in 1979, corporations of all shapes and sizes mushroomed in the economic landscape. Among these companies, a few have distinguished themselves by their unique corporate cultures and financial performance. The Chinese state–owned enterprises (SOEs) are notorious for their inefficiency, conservatism, bloated bureaucracy, and obsoleteness. However, a few good SOEs stand out as corporations of excellence with commitment to business ethics. Very little study has been done on SOE corporate cultures and business ethics, especially in the (...) western literature. This paper provides an insight into one such organisation – the Double Star Group of Qingdao. This paper includes the results of an empirical survey on Double Star's employees’ perception of its corporate culture and business ethics. (shrink)

This study examines the impact of technology application on student achievement in the state of Georgia. Technology application includes elements such as technology access, technology integration, and teacher technology proficiency. Student achievement refers to students’ standardized test scores in language, social studies, sciences, and mathematics in elementary, middle, and high schools. Results of Multiple Regression analysis yielded significant percentages of variance in student achievement that was attributable to Internet connected computer access. Another purpose of the study was to investigate the (...) equity issues of school technology. School levels and student socioeconomic status were used as independent variables to determine if significant differences in technology application existed among the school levels and the socioeconomic status categories. Results of Analysis of Variance indicated that students of low socioeconomic status had far less opportunities to access Internet connected computers than students of high socioeconomic status. The level of technology application increased as students moved up the school level. (shrink)

Past research suggested that when individuals feel that it is their free choice to perform a task, they are more likely to succeed. However, little has been known about the effect of perceived choice of self-control and the psychological processes underlying the benefits of this perception in everyday contexts. To fill this gap, a 7-day experience sampling study was conducted to test whether confidence in sustaining the current self-control activity and perceived value of current self-control could mediate the link between (...) perceived choice and success in the current self-control activity. The results of multilevel analysis suggested that the perceived choice can boost self-control success by increasing expectancy and value of self-control. These findings add mechanistic understanding of the effect of perceived choice on self-control success. (shrink)

Followers of Wittgenstein allegedly once held that a meaningful claim to know that p could only be made if there was some doubt about the truth of p. The correct response to this thesis involved appealing to the distinction between the semantic content of a sentence and features attaching to its use. It is inappropriate to assert a knowledge-claim unless someone in the audience has doubt about what the speaker claims to know. But this fact has nothing to do with (...) the semantic content of knowledgeascriptions; it is entirely explicable by appeal to pragmatic facts about felicitous assertion. (shrink)

In this book, Kevin Ip articulates and defends an egalitarian conception of global distributive justice grounded on the value of equality as a normative ideal of how human relations should be conducted. Arguing that relationships of equality, rather than those characterized by domination or exploitation, are a requirement for a just system, Ip spells out the real-world implications of this approach. Ip defends the ideal of equality against the diverse objections which have been brought to bear, and the responsibilities we (...) bear in our aspirations towards global justice. (shrink)

This article contributes to philosophical reflections on public health law by drawing on virtue jurisprudence, which rests on the straightforward observation that a political community and its laws will inevitably shape the character of its officials and subjects, and that an excellent character is indispensable to fulfilment. Thus, the law is properly set to encourage virtue and discourage vice. This opens a new perspective onto the ultimate purpose of public health law that is human flourishing. The means of pursuing this (...) end is to entrust public health powers to officials to virtuously serve the common good, of which population health is one of its most important constituents, within the bounds of the law of the land. This article calls for the adoption of a Prudent Public Health Official standard into the law, in order to cultivate prudent, just, courageous and temperate characters in officialdom. Interestingly, this standard already chimes with certain pre-existing core principles of public health judicial doctrine in the USA, the European Union and the UK. (shrink)

I show how the Taoist philosophy, as examplified by both Lao Tzu and Chuang Tzu, is capable of providing a metaphysical foundation for environmental ethics. The Taoist concept of nature, the notions of ontological equality and axiological equality of beings, together with the doctrine of Wu Wei can fulfil, at least in a preliminary way, our purpose. The notion of a minimally coherent ethics is introduced and is shown to be pertinent to the construction of an ethics which bears a (...) close relationship to science. (shrink)

This book examines Mohism as a movement in early China. To analyze how the Mohists pursued power, the author analyzes nonviolence as a goal and strategy of the Mohist movement, the Mohists' creation of strategic knowledge, and their quest for a personhood that made their activism possible.

The ability to represent emotional experiences in a precise fashion with language, termed emotional granularity, is related to a number of beneficial outcomes. However, the emotion granularity construct and operationalization are rooted in the lens of so-called Western, Educated, Industrialized, Rich and Democratic (WEIRD) societies that focus on emotions as a mental-state phenomena. Using evidence from multiple non-WEIRD societies, we illustrate that people's everyday vernacular often emphasizes bodily over, or in addition to, mental states. This suggests that granularity focused only (...) on mental state language may limit our ability to operationalize this construct in a culturally valid manner. To overcome this limitation, we propose capturing “experiential” granularity and a concept model on how it may link to regulation and health. (shrink)

This article will explore whether the law should allow people with anorexia nervosa to refuse nutrition and hydration with special reference to the English decision in Re E (Medical Treatment: Anorexia). It argues that the judge in that case made the correct decision in holding that the patient, who suffered from severe anorexia nervosa, lacked capacity to make valid advance directives under the Mental Capacity Act 2005 of the United Kingdom, and that medical procedures that are apparently against her wishes (...) should be carried out for the sake of preserving her life. The law should generally not permit patients with anorexia nervosa to decline nutrition and hydration, precisely because their autonomous ability to make such decisions has been substantially circumscribed by this psychiatric condition. (shrink)

The aim of this paper is to examine whether and how business ethics is connected with the well-being of a nation. There has been active research in the well-being of nations across the globe in the last two decades, resulting in substantial theoretical progress and a wealth of empirical data on the well-beings of different nations across the globe. Dissatisfied with the conventional measures such as the GDP, well-being researchers have been developing alternative measures that can better capture the true (...) nature of the well-being of a country. The paper begins by examining why the GDP is inadequate as a good measure of the well-being of a country. Major alternative proposals on well-being or similar measures are summarized. Objective well-being of a nation refers to the conditions of well-being of a country. Subjective wellbeing of a nation is the perceptions of its citizens with regard to their satisfaction with the major conditions of living in that nation. The paper presents two central arguments leading to the conclusion that business ethics is an integral part of the well-being of a country. The first argument utilizes the concept of workplace well-being to establish the linkage. The second argument uses evidence from a recent survey of the perceptions of Taiwanese people on business ethics in relation to the well-being of a nation. The paper also reveals that common values tie the two together at a deeper level. (shrink)

Humans and other species depend on the planet’s well-being to survive and flourish. The health of the planet and its ecosystems is under threat from anthropogenic climate change, pollution and biodiversity loss. The promotion of planetary health against entrenched degradation of nature urgently requires ethical guidance. Using an ecocentric virtue jurisprudence approach, this article argues that the highest end of safeguarding planetary health is to secure the flourishing of the Earth community, of which the flourishing of humanity is but one (...) component. The article demonstrates how law, despite its historic role in facilitating our present planetary crisis, has an untapped potential to redeem itself by promoting planetary flourishing through the creation of conditions conducive to the practice of moral virtues, which can help meet the challenges of the Anthropocene. Once given an ecocentric interpretation, the cardinal virtues of prudence, justice, courage and moderation, as well as their subvirtues, can justify or produce legal structures that address everything from the human right to a healthy environment to the rights of nature. (shrink)

States are not only claiming the right to grant or deny entry to their territories but also enforcing this right against non-citizens in ways that cause significant harm to these individuals. In this article, I argue that endorsing the presumptive right to restrict immigration does not settle the question of when or how it may permissibly inflict harm on individuals to enforce this right. I examine three distinct justifications for causing harm to individuals. First, the justification of defensive harm holds (...) that harming individuals is morally permissible when they pose an unjustified threat to others. Second, the justification of protecting property states that harming individuals is morally permissible when they pose an unjustified threat to others’ property interests. Third, I consider the state punishment justification, which maintains that harming individuals is morally permissible when punishment is an appropriate response to their previous conduct. I conclude that any immigration enforcement measure that involves lethal force or the infliction of severe bodily harm is morally impermissible, whether it is used to defend the state or its property. Moreover, criminal sanctions for immigration violations are difficult to justify. (shrink)

This article offers a reading of Sartre's phenomenological ontology in light of the pre-modern understanding of ‘transcendentals’ as universal properties and predicates of all determinate beings. Drawing on Sartre's transcendental account of nothingness in his early critique of Husserl as well as his discussion of ‘determination as negation’ in Being and Nothingness, this article argues that Sartre's universal predicate of ‘the not’ (le non) could be understood in a similar light to the medieval scholastic conception of transcendentals. But whereas the (...) scholastics saw the transcendental properties of oneness, truth, and goodness as reflections of God's divine perfections, Sartre's predicate of the ‘not’ operates as an atheistic transcendental which signifies the non-being of God – that God is not. By comparing Sartre's phenomenological ontology to medieval theological metaphysics, this article not only highlights the atheist underpinnings of Sartre's entire ontological schema in Being and Nothingness but also offers a new way of interpreting Sartre as a systematic transcendental metaphysician. (shrink)