There is a long and distinguished history of ethical thought in both business and medicine dating back to ancient times. Yet, the emergence of distinct academic disciplines ("business ethics" and "bioethics") which are also tied to broader social movements is a very recent phenomenon. In spite of the apparent affinities that would seem to emerge from this connection, many have argued that the differences between business and medicine make any constructive interaction between business ethics and bioethics minimal. Indeed, little (...) has been done to specifically examine the potential for collaboration and interdisciplinary research. This paper argues that there is considerable potential for constructive interaction between these two movements based on three major arguments: that the differences between medicine and business have been exaggerated, that both the fields face a number of urgent problems that are common to each, and that the model of bioethics can serve as a useful guide for business ethicists. (shrink)

There is a long and distinguished history of ethical thought in both business and medicine dating back to ancient times. Yet, the emergence of distinct academic disciplines [“business ethics” and “bioethics”) which are also tied to broader social movements is a very recent phenomenon. In spite of the apparent affinities that would seem to emerge from this connection, many have argued that the differences between business and medicine make any constructive interaction between business ethics and bioethics minimal. Indeed, little (...) has been done to specifically examine the potential for collaboration and interdisciplinary research. This paper argues that there is considerable potential for constructive interaction between these two movements based on three major arguments: that the differences between medicine and business have been exaggerated, that both fields face a number of urgent problems that are common to each, and that the model of bioethics can serve as a useful guide for business ethicists. (shrink)

Exploring the intimate tie between body movement and space and time, Lee begins with the position that body movement generates space and time and explores the ethical implications of this responsibility for the situations one’s body movements generate. Whiteness theory has come to recognize the ethical responsibility for situations not of one’s own making and hence accountability for the results of more than one’s immediate personal conscious decisions. Because of our specific history, whites have developed a (...) particular embodiment and body movement that generates places that can only be characterized as more comfortable and more enabling to whites. (shrink)

The Global Ethic is the set of basic principles of right and wrong which in fact are found in all the major, and not so major, religions and ethical systems of the world, past and present. It does not go beyond the existing commonalities. However, this de facto existing broad basic agreement on ethical principles, unfortunately, is largely unknown by most religious and ethical persons. If they were aware of this commonality, that would provide a broad basis (...) for serious dialogue and collaboration among the adherents of all the religions and ethical systems of the world. Lacking that awareness, far too often different religions and ethical systems foster destructive, rather than constructive, relations. Hence, it is vital to foster a conscious knowledge of the de facto existing Global Ethic. The Movement for a Global Ethic - drafting of a Universal Declaration of a Global Ethic and promoting knowledge and practice - was launched in 1991. Where did the idea of a movement for a Universal Declaration of a Global Ethic come from? New ideas, new movements, don't just appear out of thin air. When "integrating" forces pointing toward something "new" gradually gather below the conscious level, they slowly reach a critical point, and then suddenly a "new" idea will "precipitate," like the "quality of mercy, which droppeth as the gentle rain from heaven upon the place beneath." Thus, it also happened with the Movement for a Global Ethic. In this book, Dr. Leonard Swidler and 11 colleagues propose their perspectives on the Global Ethic from the vantage points of various religions. (shrink)

The disability rights movement (DRM) has often been closely associated with the liberal values of individual choice and independence, or the ‘ethics of agency’, where enhancing the capacity to make autonomous decisions in various policy and practice-based contexts is said to facilitate disabled people's well-being. Nevertheless, other liberal values are derived from what will be termed here the ‘ethics of self-acceptance’. The latter is more disguised in liberalism and the DRM, as rather than emphasising the capacity to make autonomous (...) decisions, self-acceptance focuses on the positive acceptance of individual limitations, but again to enhance well-being. The further argument is that while the ethics of agency and self-acceptance often logically cohere and overlap, through promoting the values of self-respect and relational autonomy, dilemmas arise from our asymmetrical, or uneven, dispositions towards time, and present and future lives and experiences. For example, positively accepting individual limitations allows for a present-oriented immersion in ‘the moment’, but which often requires some suspension of future-oriented goals and aspirations. Understanding some of the implications of this asymmetry, and the dilemmas arising from it, provide important insights concerning approaches to physical and intellectual impairments and the subsequent debates within the DRM, social policy and welfare practice. (shrink)

This study takes up the phenomenon of disappointment in today’s environmental movements. It analyses two distinct streams of environmental movements – neo-environmentalism and the Dark Mountain Project. On the basis of their published written statements, it describes these movements, analyses the opinions of their members regarding possible future developments and examines their ethical motivations. It examines the members’ motivations in terms of three categories – teleological, deontological and virtue ethics – and asserts that each of these contains various expectations, (...) implying varying potential for disappointment. The text’s conclusion compares and assesses the attitudes of the members of neo-environmentalism and the Dark Mountain Project, their optimism and pessimism, from the perspective of the philosophers Hans Jonas, Roger Scruton and Romano Guardini. (shrink)

Translational research in medicine requires researchers to identify the steps to transfer basic scientific discoveries from laboratory benches to bedside decision-making, and eventually into clinical practice. On a parallel track, philosophical work in ethics has not been obliged to identify the steps to translate theoretical conclusions into adequate practice. The medical ethicist A. Cribb suggested some years ago that it is now time to debate ‘the business of translational’ in medical ethics. Despite the very interesting and useful perspective on the (...) field of medical ethics launched by Cribb, the debate is still missing. In this paper, I take up Cribb’s invitation and discuss further analytic distinctions needed to base an ethics aiming to translate between theory and practice. (shrink)

More and more people would like to migrate, but find that every state places barriers in their way. At the same time, most governments not only permit but court foreign investment. Can this difference between the treatment of people and the treatment of money be justified? This book asks this question from the point of view of five different ethical perspectives: liberal egalitarianism, libertarianism, Marxism, natural law and political realism. -- FROM BOOK JACKET.

As the need for more diversity in business ethics is becoming more pressing in our global world, we provide an historical study of a Fair Trade (FT) movement, born in rural Mexico. We first focus on the basic assumptions of its founders, which include a worker–priest, Frans van der Hoff, a group of native Indians and local farmers who formed a cooperative, and an NGO, Max Havelaar. We then review both the originalities and challenges of the FT movement (...) and its potential contributions to the current theories and practices in business ethics. (shrink)

According to Emmanuel Levinas, the individual bears an infinite obligation to the other person. In the Talmudic reading “Judaism and revolution,” Levinas suggests that we move from the ethical encounter to social relationships using contracts—both particular contracts and the social contract. So social relationships are created by limiting obligation, and as a result these relationships can only be practically acceptable, not ethical. Jewish religious practice for Levinas should also be understood as a set of negotiated limits to our (...) infinite obligation. (shrink)

In this paper I consider the contribution that Hegel’s discussion of ethicality makes to his account of recognition in the Phenomenology of Spirit. While the famous relation of lord and bondsman might prompt us to think of all failures of recognition as failures of reciprocity, Hegel’s account of ethicality shows that it is possible for forms of social life to be structured so that no one is recognized. This failure of recognition is unique since its source does not lie in (...) a lack of reciprocity between individuals but in the absence of an explicit and shared conception of the “self.” In conclusion I point to the importance of the idea of the self to Hegel’s account of reciprocal intersubjective recognition in the text and contrast it with Pippin’s recent interpretation. (shrink)

In this paper I consider the contribution that Hegel’s discussion of ethicality makes to his account of recognition in the Phenomenology of Spirit. While the famous relation of lord and bondsman might prompt us to think of all failures of recognition as failures of reciprocity, Hegel’s account of ethicality shows that it is possible for forms of social life to be structured so that no one is recognized. This failure of recognition is unique since its source does not lie in (...) a lack of reciprocity between individuals but in the absence of an explicit and shared conception of the “self.” In conclusion I point to the importance of the idea of the self to Hegel’s account of reciprocal intersubjective recognition in the text and contrast it with Pippin’s recent interpretation. (shrink)

This paper presents a succinct review of the movement for moral genesis in business that arose in the 1970s. The moral genesis movement is characterized by: the rejection of the premise that business and ethics are antagonistic; the rise of the Issues Management approach, which stresses the social responsibility of the corporation: disdain of government regulation as a means of business moralization, and a search for control measures aimed at improving organization moral behavior. This movement now begins (...) to give rise to a new organizational model, the Self-Moralizing Corporation, which transcends existing paradigms of corporate rectitude. The tenets of the Self-Moralizing Corporation are that: the moral behavior of members is a requisite to the attainment of organization goals; individual moral behavior is an asset which must be managed and developed by the corporation; individual moral development is a collectively and individually shared responsibility; and, the maintenance of moral values is more important than the preservation of organization structure. (shrink)

In the development of any science, sooner or later, there comes a stage when it needs to extend its abstract theoretical positions on a particular material. Here the method of science achieves such an organic unity with the subject that one can speak of it as a historically completed science. The concept of "expertise" as applying specialized knowledge to a fact, is this achieved science identity. Humanities indistinguishable from natural. Only a slight difference in the term implies different forms relationships. (...) Science spirit, thus resulting science is performing examination, natural science - a science, conducting experiment. (shrink)

The sustainability movement, currently gathering considerable attention from architects, derives much of its moral foundation from the theoretical initiatives of environmental ethics. How is the value of sustainability to mesh with architecture’s time-tested values? The idea that an ethic of sustainability might serve architects’ efforts to reground their practices in something that opposes consumer values of the marketplace has intuitive appeal and makes a certain amount of sense. However, it is far from obvious that the sustainability movement provides (...) a strong enough conceptual framework for an entire designphilosophy. This issue is complicated by two different sustainable design outlooks which parallel two conceptions of environmental ethics: the practical and the radical. Neverthleless, sustainability need not resort to the philosophical excess of its radical branch to help foster a new public-spiritedness. (shrink)

The mental health recovery movement promotes patient self-determination and opposes coercive psychiatric treatment. While it has made great strides towards these ends, its rhetoric impairs its political efficacy. We illustrate how psychiatry can share recovery values and yet appear to violate them. In certain criminal proceedings, for example, forensic psychiatrists routinely argue that persons with mental illness who have committed crimes are not full moral agents. Such arguments align with the recovery movement’s aim of providing appropriate treatment and (...) services for people with severe mental illness, but contradict its fundamental principle of self-determination. We suggest that this contradiction should be addressed with some urgency, and we recommend a multidisciplinary collaborative effort involving ethics, law, psychiatry, and social policy to address this and other ethical questions that arise as the United States strives to implement recovery-oriented programs. (shrink)

The sustainability movement, currently gathering considerable attention from architects, derives much of its moral foundation from the theoretical initiatives of environmental ethics. How is the value of sustainability to mesh with architecture’s time-tested values? The idea that an ethic of sustainability might serve architects’ efforts to reground their practices in something that opposes consumer values of the marketplace has intuitive appeal and makes a certain amount of sense. However, it is far from obvious that the sustainability movement provides (...) a strong enough conceptual framework for an entire designphilosophy. This issue is complicated by two different sustainable design outlooks which parallel two conceptions of environmental ethics: the practical and the radical. Neverthleless, sustainability need not resort to the philosophical excess of its radical branch to help foster a new public-spiritedness. (shrink)

While freedom of movement has been one of the most highly respected human right across the EU, there are various aspects which come into play which still need to be resolved for this to be achieved in practice. One of these key issues is cross border health care. Indeed, there is an increasing awareness of standardisation of health service provision and cross border collaboration in the EU. However, certain groups particularly children may be at risk of suboptimal treatment as (...) a result. We present the case of a child patient which highlights the complexity of this matter spanning family law, health law, social security law as well as ethical issues. EU legislation needs to ensure that children patients have access to high quality care across the EU borders. (shrink)

This article attempts to create the space for rethinking the politics and ethics of consumption by initiating dialogues with Swadeshi movements and Gandhi in order to transform the spaces ofproduction transcending the concern for consumption choices. Analysing the history of Swadeshi movements in pre-independence India, especially Bengal, and drawing inspiration from Gandhi 's Swadeshi movement and his principles of swaraj and satyagraha, an attempt has been made here to provide an aesthetic, ethical and spiritual foundation for the present (...) version of the Swadeshi drive in India, which is substantively immersed in the logic of market capitalism and mindless consumption. The article explores pathways of improvement of quality of life, experi ences in happiness and fulfilment, both individual and collective, by creating a culture of self-development, responsible consumption and community building efforts on the basis of sharing and concern for others. (shrink)

Acrobat version This book In Defense of Animals ] provides a platform for the new animal liberation movement. A diverse group of people share this platform: university philosophers, a zoologist, a lawyer, militant activists who are ready to break the law to further their cause, and respected political lobbyists who are entirely at home in parliamentary offices. Their common ground is that they are all, in their very different ways, taking part in the struggle for animal liberation. This struggle (...) is a new phenomenon. It marks an expansion of our moral horizons beyond our own species and is thus a significant stage in the development of human ethics. The aim of this introduction is to show why the movement is so significant, first by contrasting it with earlier movements against cruelty for animals, and then by setting out the distinctive ethical stance which lies behind the new movement. (shrink)

As COVID-19 and its variants spread across Australia at differing paces and intensity, the country’s response to the risk of infection and contagion revealed an intensification of bordering practices as a form of risk mitigation with disparate impacts on different segments of the Australian community. Australia’s international border was closed for both inbound and outbound travel, with few exceptions, while states and territories, Indigenous communities, and local government areas were subject to a patchwork of varying restrictions. By focusing on borders (...) at various levels, our research traces how the logics of medico-legal bordering have filtered down from the international to the intra-national, and indeed, into hyper-local spaces. This is not just apparent in the COVID-19 moment but in previous pandemics of 1918 to 1919 influenza and smallpox, in which practices of quarantine and lockdowns were both unevenly distributed and implemented on multiple scales of social organization. An interdisciplinary approach between history and law reveals that human movement during pandemic times in Australia has been regulated in a manner that sees mobility as a risk to public health capable of mitigation through the strict enforcement of borders as a technology of both confinement and exclusion. (shrink)

The Movement of Showing investigates the idea, shared by Derrida, Hegel and Heidegger, that the value of their thought is not found in its results or conclusions, but in its "movement." All three describe the heart of their work in terms of a pathway, development, or movement rather than in terms of its propositions or conclusions. This seems to deprive their thought of a solid ground, and indeed deconstruction in particular is often criticized in this way. Johan (...) de Jong argues that this is a structural vulnerability that is both its weakness and the source of its value, tracing Derrida's indirect method from his early to later works, and considering his engagements with Hegel and Heidegger. His analysis locates an affinity among Hegel, Heidegger and Derrida in a shared distrust of externality and, against the grain of some Levinasian commentaries, argues that Derrida's indirectness results in an ethics of complicity. The Movement of Showing answers a central question that many polemics about continental philosophy and postmodernism revolve around concerning how, methodologically, one can philosophize responsibly. It shows the difference between critique and polemics, and why simply taking up a position for or against is insufficient in order to think responsibly. (shrink)

I am grateful for these rich and probing engagements with my book. Unlike some of the audiences to whom I first presented these ideas a decade ago – who worried that treating poor people as agents...

These three reflections look at the theological and ethical implications of sexual violence in light of the attention brought by #MeToo. The first explores ethnographic interviews which indicate that Church leaders, teachers, and parents contribute to rape culture by leaving sexual violence unaddressed in Christian sexual education, arguing that it must be reconstructed to eliminate the Church’s participation in a culture that promotes gender-based violence. The second notes that feminist scholarship has made the case that rape and “unjust sex” (...) are associated with what is considered acceptable heterosexuality, require the category of “cultural sin” to account for the social responsibility of persons. Finally, the third explores how a feminist political theological ethics of “dangerous memory” is required to critique of the structures and systems that violate women’s selves and bodies. (shrink)