This paper documents the beginning of a conversation about what it means to be Mäori within a larger, mainstream research project. This larger project was conceived by a team of researchers that included a Mäori principal investigator, and funding was gained from a funding agency that has established criteria for Mäori responsiveness. The Mäori component of the project was, however, not initially conceived of as separate from the non-Mäori component. Discussions about this were initiated approximately one year into the project (...) in response to Mäori team members' desires to undertake Kaupapa Mäori research. This effectively means that the Mäori team colects and analyses the Mäori research data prior to re-engaging with the full research team. While there is a level of uncertainty about how this process will play itself out, there is a commitment to continue a constructive conversation within the team and to journey together in good faith and trust. (shrink)
Māori (Indigenous people of New Zealand (NZ)) suffer food insecurity disproportionately in New Zealand. Some research suggests that Māori value mātauranga Māori (traditional Māori knowledge) when it comes to the collection, preparation and eating of kai (food). This study explores the connections between mātauranga Māori and kai in regional NZ schools for potential pathways to impact food security for children. Semi-structured interviews were undertaken with five primary school principals in the Hawke’s Bay region. Principals were purposively selected on commitments to (...) proactively incorporating mātauranga Māori into their school environment. Reflective thematic analysis was used to analyse the data. Three main themes were identified: teaching and learning around mātauranga Māori and kai; environmental sustainability and the sustainability of kai initiatives; and school values. A strong emphasis was placed on the learning of traditional Māori values around kai and the whenua (land) and the sustainability of teaching programs. School values were invariably bound in Te Ao Māori (a Māori worldview) however, schools felt challenged in aligning their values and their mātauranga Māori-bound teaching practices with the current food provision programme in their schools (Ka Ora, Ka Ako). The programme’s strict nutritional guidelines appeared to challenge traditional Māori approaches to kai. Schools remain an ideal environment for the incorporation of mātauranga Māori to support food security and food education, and future work should explore a demonstration project that incorporates the knowledge gained in this study and ways to integrate mātauranga Māori into Ka Ora, Ka Ako. (shrink)
The early Stoics: Zeno of Citium. Persaeus of Citium. Cleanthes of Assos. Chrysippus of Soli. Aratus of Soli. Antipater of Tarsus. Boëthus of Sidon.--Epicurus.--The school of Aristotle: the Peripatetics (Theophrastus).--The Sceptics.--Deification of kings and emperors.--Sarapis.--The historians: Polybius. Diodorus of Sicily.--Posidonius.--Popular religion.--Philo of Alexandria.--The Stoics of the Roman Empire: Musonius Rufus. Cornutus. Epictetus. Dio (Chrysostom) of Prusa. Marcus Aurelius.--Second-century Platonists: Plutarch. Maximus of Tyre. Numenius.--Second-century believers: Pausanias. Aelius Aristides.--Second-century scepticism (Lucian of Samosata).--The hermetic writings.--Gnosticism (Valentius).--Neoplatonism: Plotinus. Porphyry. Iamblichus. Christian criticism.--The last (...) word. (shrink)
If we were to believe the popular press, it would seem that violence at work is an increasingly pressing concern for employees, employers and legislative bodies. In this paper we offer a set of philosophical reflections on violence, in order to clarify and destabilise some of the assumptions which run through many discussions of, and practical interventions into, violence in the workplace. Rather than focusing on violence ‘as such’, we consider various ways in which actions have been, and could be, (...) represented as being violent. To this end, we identify a range of quite distinct representations of violence, and consider the grounds on which decisions are made about ‘what violence really is’. Refusing to see violence as a simple, obvious phenomenon or as indeterminate and infinitely open, we seek to deploy a deconstructive reading of decision in order to outline the broad contours of a critique of a certain common sense that sees violence only in individual acts of physical violence. (shrink)
Each science proceeds by inventing general principles from which are deduced the consequences to be tested by observation and experiment; the author shows how the implications of this process explain some of its more baffling features and resolves many of the difficulties that philosophers have found in them.
In Theory of Games, Braithwaite shows that mathematical theory of games can be used to shed light upon such notions as prudence and justice in situations involving human choices and co-operation between individuals. In his work on the Nature of Religious Belief he argues that just as a moral assertion is an expression of an intention to act in accordance with certain policy, so a religious assertion must be understood as a declaration of adherence to a system of moral principles (...) governing 'inner life' as well as external behaviour. (shrink)
In this article, we explore smart deterrents and their historical precedents marketed to women and girls for the purpose of preventing harassment, sexual abuse and violence. Rape deterrents, as we define them, encompass customs, architectures, fashions, surveillant infrastructures, apps and devices conceived to manage and protect the body. Online searches reveal an array of technologies, and we engage with their prevention narratives and cultural construction discourses of the gendered body. Our critical analysis places recent rape deterrents in conversation with earlier (...) technologies to untangle the persistent logics. These are articulated with reference to the ways that proto-digital technologies have been imported into the realm of ubiquitous computing and networks. Our conceptual framework offers novel pathways for discussing feminine bodies and their messy navigation of everyday life that include both threats to corporeal safety and collective imaginings of empowerment. (shrink)
The moral philosophy of Levinas offers a stark prospectus of impossibility for corporate ethics. It differs from most traditional ethical theories in that, for Levinas, the ethical develops in a personal meeting of one with the Other, rather than residing in some internal deliberation of the moral subject. Levinasian ethics emphasizes an infinite personal responsibility arising for each of us in the face of the Other and in the presence of the Third. It stresses the imperious demand we experience to (...) be open to, prepared for and impassioned with that which we may not know, or recognize, about ourselves or about the Other. Such a demand transcends our intellectual and/or rational potential; it involves us in a carnal and somatic bodily experience of otherness. If we are to speak of Levinasian ethics in a business context, it cannot be a matter of corporate ethics but only a matter of individual managerial ethics. What such an ethics would be like is yet to be outlined. This paper proposes a series of questions and suggestions that will explicate some key terms of a practice organized around a Levinasian vocabulary of otherness, responsibility, proximity, diachrony and justice. (shrink)
The moral philosophy of Levinas offers a stark prospectus of impossibility for corporate ethics. It differs from most traditional ethical theories in that, for Levinas, the ethical develops in a personal meeting of one with the Other, rather than residing in some internal deliberation of the moral subject. Levinasian ethics emphasises an infinite personal responsibility arising for each of us in the face of the Other and in the presence of the Third. It stresses the imperious demand we experience to (...) be open to, prepared for and impassioned with that which we may not know, or recognise, about ourselves or about the Other. Such a demand transcends our intellectual and/or rational potential; it involves us in a carnal and somatic bodily experience of otherness. If we are to speak of Levinasian ethics in a business context, it cannot be a matter of corporate ethics but only a matter of individual managerial ethics. What such an ethics would be like is yet to be outlined. This paper proposes a series of questions and suggestions that will explicate some key terms of a practice organised around a Levinasian vocabulary of otherness, responsibility, proximity, diachrony and justice. (shrink)
In this paper we reconsider Adam Smith’s ethics, what he means by self-interest and the role this plays in the famous “invisible hand.” Our efforts focus in part on the misreading of “the invisible hand” by certain economists with a view to legitimizing their neoclassical economic paradigm. Through exegesis and by reference to notions that are developed in Smith’s two major works, we deconstruct Smith’s ideas of conscience, justice, self-interest, and the invisible hand. We amplify Smith’s insistence, through his notions (...) of the virtues, that as human beings, and by analogy, organizations, we are intrinsically social, rather than selfish and or egoistically self-centered. Thus, we have responsibilities to and because of others. We conclude that such a managerialist preoccupation with shareholder value is challenged, if not completely refuted, by taking seriously the social character of Smith’s complex vision of commerce. (shrink)
In this paper we set out to explore the claims that corporate social responsibility (CSR) itself is little more than a complementary extension of the project of coloniality initiated by the Enlightenment (e.g. Banerjee 2019). We will not dispute that claim. Rather we will develop three points. First, we will apply a non-linear, systems approach to demonstrate how we all, of any color, ethnic origin or historical location are all part of an interconnected interrelated sets of systems—what some thinkers call (...) a complex adaptive system or systems (e.g., Miller and Page 2007) so that dismissing or degrading any particular ethnic, gender, or racial group is dismissing part of our history and origin. Secondly, we will argue that Enlightenment, coloniality, as well as neo-coloniality, and decoloniality sprung up from the Enlightenment projects themselves. Thus, the very critiques of Enlightenment, accurate as they may be, evolved from that perspective and have to be taken into account even in those critiques. Third, what appears to be an “either-or” – that is, that commerce should stick to business and not engage in political activities (forms of neocolonialism) or accept these business-political activities despite critiques – is not a simple choice. Rather, conceding that commerce and political systems cannot be nicely separated, we will provide some principles or ways to evaluate these activities, seemingly ubiquitous particularly in emerging economies. (shrink)
This volume brings together a selection of papers written by Patricia Werhane during the most recent quarter century. The book critically explicates the direction and development of Werhane’s thinking based on her erudite and eclectic sampling of orthodox philosophical theories. It starts out with an introductory chapter setting Werhane’s work in the context of the development of Business Ethics theory and practice, along with an illustrative time line. Next, it discusses possible interpretations of the papers that have been divided across (...) a range of themes, and examines Werhane’s contribution to these thematic areas. Patricia H. Werhane is a renowned author and innovator at the intersection of philosophy and Applied Business Ethics. She is professor emerita and a senior fellow at the Olsson Centre for Applied Ethics at Darden and was formerly the Ruffin Professor of Business Ethics. She is also professor emerita at DePaul University, where she was Wicklander Chair in Business Ethics and director of the Institute for Business and Professional Ethics. A prolific author whose works include Moral Imagination and Management Decision-Making and Organization Ethics for Health Care, Werhane is an acclaimed authority on employee rights in the workplace, one of the leading scholars on Adam Smith and founder and former editor-in-chief of Business Ethics Quarterly, the leading journal of Business Ethics. She was a founding member and past president of the Society for Business Ethics and, in 2001, was elected to the executive committee of the Association for Practical and Professional Ethics. Before joining the Darden faculty in 1993, Werhane served on the faculty of Loyola University Chicago and was a Rockefeller Fellow at Dartmouth College and Senior Fellow at Cambridge University. (shrink)
Technology has expanded genomic research and the complexity of extracted gene-related information. Health-related genomic incidental findings pose new dilemmas for nurse researchers regarding the ethical application of disclosure to participants. Consequently, informed consent specific to incidental findings is recommended. Critical Social Theory is used as a guide in recognition of the changing meaning of informed consent and to serve as a framework to inform nursing of the ethical application of disclosure consent in genomic nursing research practices.
I am grateful to the Editors of for the opportunity to respond to the address given by Steve Williams at the Vincentian Conference of 2013, and published in the preceding pages. Mr. Williams takes the 2008 crisis of Western capitalism as his focus and offers at least two distinct narratives: in the first of these he outlines his experience of an extensive and complex professional, commercial world in. In a more extensive, second theme he offers some constructive suggestions as a (...) means to recovering from this cataclysm and moving away those characteristics which he identifies as somehow causal. I will interpretively retrace Mr. Williams’s insights of the recent financial crisis. I will also comment on the challenges he outlines towards a resolution of this crisis. I draw on selected business and professional ethics positions, along with my personal experience of management practice and the pedagogy of business ethics in Western Management Schools. I delimit this appreciation of market capitalism as the systemic dominant social paradigm, the status quo. (shrink)