Nowadays there is a growing interest in business ethics, both in academia and professionally. However, moral lapses continue to happen in business activities, leading academicians and professionals to rethink what is being done and reinventing new strategies to successfully manage ethics in business organisations. Thus, whereas efforts to promote ethics are basically oriented to using and developing explicit, written formal mechanisms, the literature suggests that other instruments are also useful and necessary to achieve this. Thus, studying the role of (...) the Human Resource Management (hereafter, HRM) in promoting ethics is an emerging research topic due to the heavy influence that HRM practices are thought to have on employees. This paper is aimed at developing a thorough analysis of HRM's role in promoting ethics, and specifically at focusing on one of its practices, training. As an illustrative example of the utility of this practice, an empirical study was conducted on a range of Spanish banking companies in which an impact was found on the employees' ethical behaviour when ethics training was being provided inside the organisation. Finally, the practical implications of these findings and directions for future research are presented. (shrink)

Building artificial moral agents (AMAs) underscores the fragmentary character of presently available models of human ethical behavior. It is a distinctly different enterprise from either the attempt by moral philosophers to illuminate the “ought” of ethics or the research by cognitive scientists directed at revealing the mechanisms that influence moral psychology, and yet it draws on both. Philosophers and cognitive scientists have tended to stress the importance of particular cognitive mechanisms, e.g., reasoning, moral (...) sentiments, heuristics, intuitions, or a moral grammar, in the making of moral decisions. However, assembling a system from the bottom-up which is capable of accommodating moral considerations draws attention to the importance of a much wider array of mechanisms in honing moral intelligence. Moral machines need not emulate human cognitive faculties in order to function satisfactorily in responding to morally significant situations. But working through methods for building AMAs will have a profound effect in deepening an appreciation for the many mechanisms that contribute to a moral acumen, and the manner in which these mechanisms work together. Building AMAs highlights the need for a comprehensive model of how humans arrive at satisfactory moral judgments. (shrink)

This article points out, descriptive moral psychology of human behavior patterns in the handling, in fact, from the outset exceed the boundaries of philosophy, and Cole tried to resort to ethics Fort formalism in order to avoid this problem in practice, can not be established. • Henry Rachael is further motivation for ethical behavior and the psychological concept of Cole Castle together. Although this is certainly an important contribution to the Fort Cole, but Cole Fort (...) critical reflection on the lack of methodology adopted only; secondly that the ideology behind their psychological factors; finally made ​​sense to remedy in the treatment program: to give up on life and psychological describe their condition or results of work. Authors propose a new proposal of psychology, first identified the relationship between psychologists and their research object, this object is, as the subject of people; secondly, from the possibility of speech. Description, either by himself or a third person described in the description, will be replaced by speech interaction. Authors proposed the concept of an interactive framework of doctrine, in which Cole and Rachael • Fort Henry's theory of language games can get a different position. This article attempts to demonstrate that the descriptive psychology, in its treatment of ethical problems, seems to have transgressed the boundary line against philosophy. This problematic situation cannot be circumvented by resorting to an ethical formalism-as L. Kohlberg does in his research program. Rachael M. Henry pushes one step forward to tie the psychodynamic aspect of moral behavior with Kohlberg's concept. The present author, all in affirming the important contribution of Kohlberg to psychology, indicates the insufficiency of a mere reflection of methods in Kohlberg's works. Then he dissects the ideologemes behind Kohlberg's psychology. At last he suggests a therapeutic proposal: the demand for describing psychic life, its conditions or effects, shall be dropped. The author proposes instead a program of new psychology that derives first from the relation of psychologist to his object, the human as subject; and second, from the possibilities of speech in communicative interaction. Description, whether made by oneself or by a third person, shall be substituted by speech interactions. These interactions are considered as successful when the partners in a discussion declare themselves to be understood. Within the framework of this interactionist concept, Kohlberg's and Rachael M. Henry 's theories could assume the status of various language-games. (shrink)

In this paper, the results of a pilot interview study with 19 subjects participating in an EEG-based non-invasive brain–computer interface (BCI) research study on stroke rehabilitation and assistive technology and of a survey among 17 BCI professionals are presented and discussed in the light of ethical, legal, and social issues in research with human subjects. Most of the users were content with study participation and felt well informed. Negative aspects reported include the long and cumbersome preparation procedure, (...) discomfort with the cap and the wet electrodes, problems concerning BCI control, and strains during the training sessions. In addition, some users reflected on issues concerning system security. When asked for morally problematic issues in this field of non-invasive BCI research, the BCI professionals stressed the need for correct information transfer, the obligation to avoid unrealistic expectations in study participants, the selection of study participants, benefits and strains of participation, BCI illiteracy, the possibility of detrimental brain modifications induced by BCI use, and problems that may arise at the end of the trials. Furthermore, privacy issues were raised. Based on the results obtained, psychosocial and ethical aspects of EEG-based non-invasive BCI research are discussed and possible implications for future research addressed. (shrink)

What is the relationship between the self and society? Where do moral judgments come from? As Blakey Vermeule demonstrates in The Party of Humanity, such questions about sociability and moral philosophy were central to eighteenth-century writers and artists. Vermeule focuses on a group of aesthetically complicated moral texts: Alexander Pope's character sketches and Dunciad , Samuel Johnson's Life of Savage, and David Hume's self-consciously theatrical writings on pride and his autobiographical writings on religious melancholia. These writers and (...) their characters confronted familiar social dilemmas--sexual desire, gender identity, family relations, cheating, ambition, status, rivalry, and shame--and responded by developing a practical ethics about their own behavior at the same time that they refined their moral judgments of others. The Party of Humanity frames its discussion about emotions, social conflict, and aesthetics within two broad theories: the emerging field of evolutionary psychology and Kantian moral philosophy. By studying how eighteenth-century Britons experienced the demands of their social identities, Vermeule argues, we can better understand the most salient problems facing moral philosophy today--the issue of self-interest and the question of how moral norms are shaped by social agendas. (shrink)

The article is a detailed case study of theft and fraud by an employee in an organization. The analysis suggests that in the process of dealing with the employee, the issue was notprimarily one of ethics, but of two moral principles in conflict, compassion and concern for a fellow human being and the morality governing responses to betrayal. The latter governed the results because that morality was congruent with the predominant ethics of the organization concerned with preserving the (...) authority structure and integrity of the organization rather than the personal welfare of the individual in the organization. In sum, the paper argues that, based on this case, organizational behavior towards individual employees may be determined by individual morality that is reinforced by organizational ethical principles more concerned with the self interest of the organization than ethics per se. (shrink)

Stimulating and thought-provoking, this important new text looks at the welfare problems and philosophical and ethical issues that are caused by changes made to an animal's telos, behaviour and physiology, both positive and negative, to make them more productive or adapted for human uses. These changes may involve selective breeding for production, appearance traits, or competitive advantage in sport, transgenic animals or the use of pharmaceuticals or hormones to enhance production or performance. Changes may impose duties to care (...) for these animals further and more intensely, or they may make the animal more robust. The book considers a wide range of animals, including farm animals, companion animals and laboratory animals. It reviews the ethics and welfare issues of animals that have been adapted for sport, as companions, in work, as ornaments, food sources, guarding and a whole host of other human functions. This important new book sparks debate and is essential reading for all those involved in animal welfare and ethics, including veterinarians, animal scientists, animal welfare scientists and ethologists. (shrink)

This book offers a provocative analysis of the neuroscience of morality. Written by three leading scholars of science, medicine, and bioethics, it critiques contemporary neuroscientific claims about individual morality and notions of good and evil. Winner of a 2021 prize from the Expanded Reason Institute, it connects moral philosophy to neoliberal economics and successfully challenges the idea that we can locate morality in the brain. Instead of discovering the source of morality in the brain as they claim to do, (...) the popularizers of contemporary neuroscience are shown to participate in an understanding of human behavior that serves the vested interests of contemporary political economy. Providing evidence that the history of claims about morality and brain function reach back 400 years, the authors locate its genesis in the beginnings of modern philosophy, science, and economics. They further map this trajectory through the economic and moral theories of Francis Bacon, David Hume, Jeremy Bentham, John Stuart Mill, and the Chicago School of Economics to uncover a pervasive colonial anthropology at play in the neuroscience of morality today. The book concludes with a call for a humbler and more constrained neuroscience, informed by a more robust human anthropology that embraces the nobility, beauty, frailties, and flaws in being human. (shrink)

Human Dignity in Contemporary Ethics develops a holistic and relevant understanding of human dignity for ethics today. Whilst critics of the concept of human dignity call for its dismissal, and many of its defenders rehearse the same old arguments, this book offers an alternative set of methodological assumptions on which to base a revitalized and practical understanding of human dignity, which at the same time overcomes the challenges that the concept currently faces. The Component Dimensions of (...) Human Dignity model enables human dignity to serve both as a descriptive category that explains moral choices, and as a normative criterion that helps to evaluate moral behaviour. A consideration of two cases--violent crime and physician-assisted suicide--demonstrates how the model offers a way to avoid the pitfalls of both moralism and moral relativism, while still leaving space for relativity in ethics. By using an approach that should be acceptable to both religious and secular perspectives alike, this book offers a unique way out of the 'dignity talk' that currently plagues ethics. (shrink)

Collaborative economy emerged as a response to the need of people to exchange, produce and share in a more humane and cooperative manner. However, the growth of collaborative economy organizations and the terminological confusion have led to debates about their possible effects, both positive and negative. In this study, we have created a guideline that can be used to evaluate the contribution of organizations considered within collaborative economy to common good. We used the conceptualization of common good, which, from its (...) Aristotelian-Thomist philosophy, was developed by the personalist-humanist perspective of management. Our analysis leads us to conclude that the evaluation of the contribution of any organization to the common good must take into account how the participants develop their virtues, the creation of the community and its impact on the common good of society. At the end of the article, we present the aspects that society must take into account regarding collaborative economy. Firstly, society, in general, must approach collaborative economy as a tool that must complement others in the search for solutions to economic and social problems and, secondly, the governance of the platform-network is essential to foster organizational models that favour the common good. (shrink)

The revolution of artificial intelligence (AI), particularly generative AI, and its implications for human–robot interaction (HRI) opened up the debate on crucial regulatory, business, societal, and ethical considerations. This paper explores essential issues from the anthropomorphic perspective, examining the complex interplay between humans and AI models in societal and corporate contexts. We provided a comprehensive review of existing literature on HRI, with a special emphasis on the impact of generative models such as ChatGPT. The scientometric study posits that (...) due to their advanced linguistic capabilities and ability to mimic human-like behavior, generative AIs like ChatGPT will continue to grow in popularity in pair with human rational empathy, tendency for personification and their advanced linguistic capabilities and ability to mimic human-like behavior. As they blur the boundaries between humans and robots, these models introduce fresh moral and philosophical dilemmas. Our research aims to extrapolate key trends and unique factors in HRI and to elucidate the technical aspects of generative AI that enhance its effectiveness in this field compared to traditional rule-based AI systems. We further discuss the challenges and limitations of applying generative AI in HRI, providing a future research agenda for AI optimization in diverse applications, including education, entertainment, and healthcare. (shrink)

This book is a provocative contribution to contemporary ethical theory challenging foundational conceptions of character that date back to Aristotle. John Doris draws on behavioral science, especially social psychology, to argue that we misattribute the causes of behavior to personality traits and other fixed aspects of character rather than to the situational context. More often than not it is the situation not the nature of the personality that really counts. The author elaborates the philosophical consequences of this (...) research for a whole array of ethical theories and shows that, once rid of the misleading conception of motivation, moral psychology can support more robust ethical theories and more humane ethical practices. (shrink)

Human Dignity in Contemporary Ethics develops a holistic and relevant understanding of human dignity for ethics today. Whilst critics of the concept of human dignity call for its dismissal, and many of its defenders rehearse the same old arguments, this book offers an alternative set of methodological assumptions on which to base a revitalized and practical understanding of human dignity, which at the same time overcomes the challenges that the concept currently faces. The Component Dimensions of (...) Human Dignity model enables human dignity to serve both as a descriptive category that explains moral choices, and as a normative criterion that helps to evaluate moral behaviour. A consideration of two cases--violent crime and physician-assisted suicide--demonstrates how the model offers a way to avoid the pitfalls of both moralism and moral relativism, while still leaving space for relativity in ethics. By using an approach that should be acceptable to both religious and secular perspectives alike, this book offers a unique way out of the 'dignity talk' that currently plagues ethics. (shrink)

In this paper I explore some of the moral issues that could emerge from the creation of human–nonhuman chimeras capable of human gamete production and human pregnancy. First I explore whether there is a cogent argument against the creation of HNH-chimeras that could produce human gametes. I conclude that so far there is none, and that in fact there is at least one good moral reason for producing such types of creatures. Afterwards I explore (...) some of the moral problems that could emerge from the fact that a HNH-chimera could become pregnant with a human conceptus. I focus on two sets of problems: problems that would arise by virtue of the fact that a human is gestated by a nonhuman creature, and problems that would emerge from the fact that such pregnancies could affect the health of the HNH-chimera. (shrink)

This book offers a critical analysis, both theoretical and practical, of ethics education in the military. In the twenty-first century, it has become increasingly important to ensure that the armed forces of Western and other democracies fight justly and behave ethically. The 'good soldier' has to be not only professionally skilled but morally intelligent. At a time of relentless media scrutiny, the publicising of incidents of morally and legally unacceptable behaviour, such as the gross mistreatment of prisoners and the torture (...) of suspected terrorists, can do much to undermine the credibility of those who claim to hold the moral high ground in any particular conflict. Written by an international team of academic theorists and military practitioners, this volume provides inter-disciplinary insights into the present state, and the future, of ethics education in the militaries of Western democracies. The contributors critically address the central question of whether such education is sufficient to prepare members of the armed forces to face the peculiar challenges of conflict environments that are now primarily 'wars among the people', in which the opposing combatants may have little or no regard for human life and fail to discriminate between soldiers and civilians when choosing their targets. Drawing lessons from recent examples of unethical conduct, this original book offers insightful and constructive advice, both theoretical and practical, as to how situations can be improved and on the means that could and should be employed towards this end. This book will be of much interest to students of military studies, ethics and international relations."--Provided by publisher. (shrink)

All investigators funded by the National Institutes of Health are now required to receive training about the ethics of clinical research. Based on a course taught by the editors at NIH, Ethical and Regulatory Aspects of Clinical Research is the first book designed to help investigators meet this new requirement. The book begins with the history of human subjects research and guidelines instituted since World War II. It then covers various stages and components of the clinical trial (...) process: designing the trial, recruiting participants, ensuring informed consent, studying special populations, and conducting international research. Concluding chapters address conflicts of interest, scientific misconduct, and challenges to the IRB system. The appendix provides sample informed consent forms. This book will be used in undergraduate courses on research ethics and in schools of medicine and public health by students who are or will be carrying out clinical research. Professionals in need of such training and bioethicists also will be interested. (shrink)

For centuries, religion and philosophy have been the primary basis for efforts to guide humans to be more ethical. However, training in ethics and religion and imparting positive values and morality tests such as those emanating from the categorical imperative and the Golden Rule have not been enough to protect humankind from its bad behaviors. To improve ethics education educators must better understand aspects of human nature such as those that lead to “self-deception” and “personal bias.” Through (...) rationalizations, faulty reasoning and hidden bias, individuals trick themselves into believing there is little wrong with their own unethical behavior. The application of science to human nature offers the possibility of improving ethics education through better self-knowledge. The author recommends a new paradigm for ethics education in contemporary modern society. This includes the creation of a new field called “applied evolutionary neuro-ethics” which integrates science and social sciences to improve ethics education. The paradigm can merge traditional thinking about ethics from religious and philosophical perspectives with new ideas from applied evolutionary neuro-ethics. (shrink)

Institutionalized and internalized, competence intersubjectivity contain many user-illusions and an imaginary or manifest image of reality, including of themselves (Dennett and Sellars),. This can be contrasted we a comprehension or comprehensive, understanding intersubjectivity. It is possible and perhaps even necessary to transform or replace the competence intersubjectivity to a comprehension or understanding (scientific, Dennett and Sellars) image of reality and themselves.Ethics and morality and studies of ethics and morality deal with the reality of competence intersubjectivity (by means of socio-cultural practices (...) that are derived from, based on an created by means of this restrictive, misleading, unreal, illusory, unrealistic intersubjectivity and the life-worlds associated with it) and human life-worlds constituted on the basis of and in terms of this intersubjectivity. This is why I am a nihilist, a libertarian, at least a minarchist or rather an anarchist and epistemologically a sceptic. Kant’s things in themselves are similar to Dennett and Searle’s notions of manifest and scientific image. With my addition that we are socialized and internalize the competent, know how to do it, institutionalized manifest, everyday intersubjectivity, instead of the comprehension, insights and understanding knowing that, scientific intersubjectivity of all scientific disciplines. This piece can be read as independent as comments on meta-ethics, or it can be read as a chapter in my Book ‘Intersubjectivity (continued)’, or it can be read as an introduction to my thoughts on philosophy and more specifically Intersubjectivity as – Determining the nature of philosophy Determining the nature of the subject-matter of philosophy, sociology, social psychology, aspects of cognitive sciences, ethics, epistemology, etc, Determining the nature of philosophical methodology and approaches. (shrink)

This book highlights the recent re-emergence of Edward Westermarck's work in modern approaches to morality and altruism, examining his importance as one of the founding fathers of anthropology and as a moral relativist, who identified our moral feelings with biologically-evolved retributive emotions. Questioning the extent to which current debates on the relationship between biology and morality are similar to those in which Westermarck himself was involved, the authors ask what can be learnt from his arguments and from the (...) criticism that he encountered. Drawing on Westermarck's manuscripts and papers as well as his published work, the authors show the importance of situating debates, whether modern or classical, in their correct methodological and philosophical context. This volume is a rigorous assessment of the ways in which morality is connected with human biological nature. It plays close attention to the development of debates in this field and will appeal to scholars of sociology, anthropology and philosophy. (shrink)

According to author, value of human dignity has its place in his ethics of social consequences which is a form of non-utilitarian consequentialism. This is so because it is compatible with the value of positive consequences that creates one of the crucial criteria in ethics of social consequences. There exist two aspects of human dignity in this ethical theory. The first is related to the value of life that is worthy of esteem and respect, which brings (...) positive consequences (moral biocentrism), second aspect is related to the fact that human dignity is a function of the positive consequences of our action and behavior prevailing over the negative consequences of our action and behavior. This creates a basis for assigning moral agents with an additional, qualitative value of human dignity. In caseof human beings without developed consciousness and who are only potential moral agents, the first aspect of human dignity is dominant in our judgments about them. In the judgments concerning moral agents the second aspect of human dignity dominates. (shrink)

Ethical Practice in the Human Services by Richard D. Parsons and Karen L. Dickinson moves beyond addressing ethical issues and principles to helping readers actually practice ethical behavior through awareness of their personal morals, values, and choices. With coverage of ethical standards from six different associations, the text addresses ethical issues and principles in social work, counseling, psychology, and marriage and family therapy. Robust pedagogy includes case illustrations and guided exercises to give readers (...) a deeper understanding of the underlying moral principles and values that serve as a foundation for the various ethical codes. (shrink)

Leadership, corporate responsibility and management ethics underline the human centered paradigm in the complex world of today. One major issue in management is impact on people. This book relates to the outcomes of human interaction within and beyond the borders of an organization. It discusses what motivates moral behavior at the individual and the collective levels, how morality is engrained in markets and how it is deployed in business processes and stakeholder relations. The book shows that (...) human centered management is built and consolidated in four complementary dimensions: ethical, social, economic and institutional. It emphasizes that moral managers and moral markets are essential for business sustainability. Rethinking Leadershipcovers ethics development from its origin to help managers understand and confront the 21st century's increasing challenges and disruptions. Its clear narrative and cogent examples bridge scholars and practitioners, with distinctive examples on how to implement human centered management and how to teach the subject to executives. The author has 30 years of business experience in developed and developing countries and 20 years in academia in the US and in Europe, which provides solid background to effectively and affectively discuss the topic from the multiple angles. (shrink)

The prospect of creating and using human–animal chimeras and hybrids that are significantly human-like in their composition, phenotype, cognition, or behavior meets with divergent moral judgments: on the one side, it is claimed that such beings might be candidates for human-analogous rights to protection and care; on the other side, it is supposed that their existence might disturb fundamental natural and social orders. This paper tries to show that both positions are paradoxically intertwined: they rely (...) on two kinds of species arguments, “individual species arguments” and “group species arguments,” which formulate opposing demands but are conceptually interdependent. As a consequence, the existence of HACHs may challenge exactly those normative standards on which the protection of HACHs may eventually be based. This ethical paradox could constitute the ultimate source of the “moral confusion” that some authors have suspected HACHs to provoke. (shrink)

Through a witty and engaging style, this book is for anyone who has a job (employees, managers, and leaders), and who wants to do the right thing, but aren't always sure what that means, how to go about it, or how to withstand the forces that push all of us away from being ethical. By poking fun at the ironies and hypocrisies of human behavior, Exercising Your Ethics prompts readers to leverage techniques that can help us become (...) more deliberate about choosing value-driven actions. In a world that seems to reward winning, regardless of how it is achieved, we need a clearer reason for wanting to be and become our best selves. This approach to business ethics is innovative, fresh, and evocative in that the serious subject is treated in an informal and adventurous manner, poking fun at the ironies and hypocrisies of human behavior. Readers will see how our race to achieve quarterly profits, combined with a self-indulgent consumption-based economy, has shaped our entire lives. Readers will delight in the book's humor, as the ironies of human interaction prompt introspection to consider how to better equip oneself with the knowledge, tools, and techniques to engage in and support others in the path to moral action at work. Bringing Ethics to Work explains business ethics in a way that is engaging, understandable and enables the reader to recognise behaviors in themselves and others. It is ideal for adult education (students in undergraduate, Masters, or professional degree programs) and training within organizational settings (employees, management, and future leaders). HR professionals, team leaders, professional coaches, and organizational ethics trainers will find the book particularly insightful and useful. (shrink)

In recent years, political philosophers have debated whether human rights are a special class of moral rights we all possess simply by virtue of our common humanity and which are universal in time and space, or whether they are essentially modern political constructs defined by the role they play in an international legal-political practice that regulates the relationship between the governments of sovereign states and their citizens. This edited volume sets out to further this debate and move it (...) ahead by rethinking some of its fundamental premises and by applying it to new and challenging domains, such as socio-economic rights, indigenous rights, the rights of immigrants and the human rights responsibilities of corporations. Beyond the philosophy of human rights, the book has a broader relevance by contributing to key themes in the methodology of political philosophy and by addressing urgent issues in contemporary global policy making. (shrink)

The entwined history of humans and elephants is fascinating but often sad. People have used elephants as beasts of burden and war machines, slaughtered them for their ivory, exterminated them as threats to people and ecosystems, turned them into objects of entertainment at circuses, employed them as both curiosities and conservation ambassadors in zoos, and deified and honored them in religious rites. How have such actions affected these pachyderms? What ethical and moral imperatives should humans follow to ensure (...) that elephants are treated with dignity and saved from extinction? In Elephants and Ethics, Christen Wemmer and Catherine A. Christen assemble an international cohort of experts to review the history of human-elephant relations, discuss current issues of vital concern to elephant welfare, and assess the prospects for the ethical coexistence of both species. Part I provides an overview of the vexatious human-elephant relationship, from the history of our interactions to understanding elephant intelligence and sense of self. It concludes with a discussion of the issues of stress, pain, and suffering as experienced by elephants in human care and the problems inherent in assessing these subjectively. The second part explores how humans use elephants as tools and entertainment. It reviews domestic uses in Asia, examines the history and roles of elephants in zoos and circuses, and discusses the methods and ethics of training and caring for captive elephants. In Part III the contributors examine the fragile and conflict-filled world of human-elephant interactions in the wild. Each chapter delves into a different angle of the "elephant problem" -- the all-too-human problem of our growing populations taking over space that was historically the domain of these pachyderms. The chapters explore attempts to tame and "train" elephants in populous areas, the struggle over balancing species preservation while maintaining biodiversity in protected areas, and the conundrums posed by hunting, tourism, and human-elephant competition on rural land. That the future health and survival of elephants is dependent on human actions is irrefutable. In addressing these issues from multiple perspectives, Elephants and Ethics promotes mutual understanding of the cultural, conservation, and economic difficulties at the root of the many troublesome human-elephant interactions and poses new questions about our responsibility toward these largest of land mammals. (shrink)

BackgroundDuring a commercial surrogacy arrangement, the event of embryo transfer can be seen as the formal starting point of the arrangement. However, it is common for surrogates to undergo a failed attempt at pregnancy conception or missed conception after an embryo transfer. This paper attempts to argue that such failed attempts can be understood as a loss. It aims to reconstruct the experiences of loss and grief of the surrogates and the intended parents as a consequence of their collective failure (...) to conceive a surrogate pregnancy.MethodsDrawing on a qualitative study conducted over a period of eight months between 2014 and 2015 at two fertility clinics in Delhi and two in Kolkata, India, this paper examines the experiences of the surrogates and the intended parents when faced with missed conceptions or failed conceptions during a surrogacy arrangement.ResultsWe argue that while the surrogate grieves the non-arrival of a ‘good news’ as an uncertain loss, the intended parents experience yet another, failure in addition to the losses they might have incurred during their previous fertility treatments. The body of the surrogate becomes a site of ‘a lost opportunity’. The surrogate embodies a loss in her quest to achieve social mobility and the intended parents experience a disembodied pregnancy loss. This very emotional experience stands in stark contrast to the conceptualisation of such failed attempts as non-events within the discourse of the surrogacy industry. The experience of loss of the intended parents is recognised but their grief is given no space. We argue that such ambiguity around the nature of losses resulting out of a missed or failed conception during surrogacy is an outcome of lack of interpersonal relationship between the surrogate and the intended parents.ConclusionsSince commercial surrogacy is a relational process, the only way in which the experiences of losses and failures of the actors at the preconception stage can be better addressed is through developing close sharing and understanding between each other through an ethics of care. Therefore, to nurture caring relationships, surrogacy needs to be understood as a moral commitment by –the surrogates and intended parents. To enable such a commitment, there is a need to reconsider the pre-defined and legally regulated professional duty of the doctors, agents and agencies. It cannot be a one-sided commitment, but has to have elements of mutuality. (shrink)

Government interference in free enterprise is growing. Should they intercede in business ethics and corporate responsibility; and if so, to what extent? The Morality of Business: A Profession for Human Wealthcare goes beyond the utilitarian case in discussing the various elements of business ethics, social policy, job security, outsourcing, government regulation, stakeholder theory, advertising and property rights. "Professor Machan has done it again! Profit seeking behavior by business is ethical and prudent, but it only can be (...) class='Hi'>ethical when a person is free, and that depends upon having private property rights. Business ethics is not about ‘corporate citizenship,’ as so many others seem to believe. The contemplative life, so highly valued by many in academe, is made possible by the success of those in commerce. Which one lives a more ethical life? Read Machan’s, The Morality of Business for his answer." -Don Booth, Chapman University, California, USA. (shrink)

Human values, by their very nature, are situational and culture specific. It would, therefore, be unrealistic to think that we can 'transplant' or 'transport' values from one country or culture to another with ease. This text identifies suitable human values which cut across national boundaries and cultures to facilitate organisations wishing to advance their businesses and strategic management capabilities towards a functionally humane organisation (FHO).

Last year, the Department of Philosophy and Religious Studies of “Kyiv-Mohyla Academy” celebrated the 25 th anniversary. This article confines to this very special event and analyzes three important anthropological studies that deal with moral components of human being. The research directions have been formed at the Department since its establishment in 1992. -/- The first part of the article focuses mainly on the Kantian studies. According to Kant’s anthropology, human nature should be explored on two levels: (...) empirical and intelligible. Empirical level deals with general causality and considers the human being as the one entirely determined by nature. The second level considers the man from the perspective of freedom, moral activity, capacity to create aims and legislation. The research primarily gives a general scale of Kantian intelligible anthropology, which appears as a two-dimensional framework and consists of moral anthropological perspective and the one which Kant calls anthroponymy. Only the combination of these two aspects can allow us to comprehend the human nature as a whole. -/- The second section of this article will shed a light on the Nietzschean anthropological theory. The paper elucidates three basic dimensions of Nietzschean critical anthropology. First of all, of the author comments on Nietzsche’s critique of Christian morality. Next, he articulates the Nietzschean idea of self-overcoming. Finally, the author identifies the main features of his genealogy of morality. All those components bound together can provide a wide horizon of Nietzschean opinion on the ethical dimension of human being. -/- The last part of this article considers modern techno-anthropology in a broad sense. The problem of human and technology relation is considered in an ethical dimension, which unites all the three research directions. In this section, the author discusses the main components of technological mediation and non-neutrality. Using these two concepts, he proves that human nature (even in its ethical dimension) is not an autonomous and independent actor but the one that is deeply connected with the world and others through technology. -/- . (shrink)

Moral constructions of suicide are deliberately avoided in contemporary suicidology, yet morality persists, little or imperfectly acknowledged, in its practices and in the policies, discourses, and instruments that it underpins. This study used narrative methodologies to examine the normative force of suicidology and its implications for persons who had engaged in an act of nonfatal suicidal behavior. I interviewed a convenience sample of twelve persons from two inner–urban community mental health centers who were receiving crisis and case management (...) services after a recent act of nonfatal suicidal behavior. Interviews focused on events leading up to and after participants’ suicidal behavior; the responses their suicidal behavior generated in others, including family, friends, and the health professionals caring for them; and cultural views of suicide more broadly. Analysis of these interviews revealed that, although participants’ narratives were broadly consistent with a number of recognizable, canonical story formats common to our cultural repertoire of stories of suicide, they also revealed important tensions, divisions, conflicts, and challenges to contemporary suicidological discourse and practice. Despite evidence to suggest that biomedical understandings of suicide provided some therapeutic benefit to participants, they did not address important social and moral dimensions of human life or explore their connection to suicidal behavior—aspects of the suicidal event that were critical to its causation and to its retelling and “resolution.” The results of this study provide important insights into the moral features of suicidal behavior, the moral and ethical implications of suicide research, and the limitations of moral and ethical discourse in suicidology. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Kennedy Institute of Ethics Journal 14.1 (2004) 47-54 [Access article in PDF] Ethical Guidelines for Human Embryonic Stem Cell Research*(A Recommended Manuscript) Adopted on 16 October 2001Revised on 20 August 2002 Ethics Committee of the Chinese National Human Genome Center at Shanghai, Shanghai 201203 Human embryonic stem cell (ES) research is a great project in the frontier of biomedical science for the twenty-first century. Be- (...) cause the research involves the use of human embryos, it triggers serious debate on ethical issues. Opponents consider the embryo to be an early form of human life that should be respected and not destroyed. However, the majority of scientists support embryonic stem cell research, believing that it offers good prospects for the treatment of diseases that have remained incurable until now and so will benefit humankind. The Ethics Committee of the Department of Ethical, Legal, and Social Implications of the Chinese National Human Genome Center at Shanghai seriously discussed the ethical debate initiated by embryonic stem cell research. We concluded that we should support the scientists of our country in actively carrying out human embryonic stem cell research for the noble cause of "medicine being a beneficent art." For the healthy and orderly development of human embryonic stem cell research in our country, we put forward the following recommended Ethical Guidelines for Human Embryonic Stem Cell Research as a reference for leaders, administrative departments, and related scientists. Preface Article 1. Human embryonic stem cells are the primitive cells that play the main role in the growth and development of a human body. These [End Page 47] primitive cells have the potential for infinite proliferation, self-renewal, and multi-directional differentiation. If scientists can discover the mechanism of differentiation of human embryonic stem cells, it will be possible to induce differentiation of human embryonic stem cells to form various types of human cells for clinical cell therapy. If human embryonic stem cell research can be integrated with modern biomedical engineering techniques, it also will be possible to make repair and replacement of human tissues and organs a reality. Article 2. There are two ways to classify human embryonic stem cells. One way is to classify them according to their potential for differentiation. There could be three kinds of stem cells: totipotent stem cells, pluripotent stem cells, and unipotent stem cells.A totipotent stem cell has the potential to develop into a whole individual. It can differentiate into the more than 200 cell types in the whole body, construct any tissue or organ of the body, and finally develop into a whole individual. The fertilized egg and the cleavage cells at the very early stage of embryonic development are totipotent stem cells.A pluripotent stem cell has the potential to differentiate into many cell types derived from the three embryonic layers. However, it has lost the capacity to develop into a complete organism.A unipotent stem cell is derived from the further differentiation of the pluripotent stem cell. It can differentiate only into one cell type such as a hematopoietic stem cell, neural stem cell, and others.The other way is to classify human stem cells according to their source. There could be two kinds of human stem cells: embryonic stem cells and tissue stem cells (also called adult stem cells). The former involves experimentation with embryos, which has serious ethical implications. Ethical issues associated with the latter are mainly expressed in the various opinions regarding the allocation of health resources. Article 3. Human embryonic stem cells are the group of cells called the blastocyst inner cell mass during the early stage of embryonic development. They are the main source of totipotent stem cells, and hence the focal and hot point in stem cell research. Studies on the clinical application of embryonic stem cells probably will involve use of the somatic cell nucleus transfer (SCNT) technique, which destroys the early human embryo. At present, the ethical and moral debate is very serious in human embryonic stem cell research regarding whether the research will develop... (shrink)

It has been said that human dignity is a vacuous concept that should, therefore, be dismissed as an ethical category. This article seeks to defend the concept of human dignity by suggesting, first, that the flaw in the logic of those who claim that human dignity is a vacuous concept lies in an unjustifiable reductionism that results from the hermeneutic of suspicion that such authors apply to the concept. Second, that human dignity is not an (...) either/or concept, as these authors would suggest, but rather a both/and concept in which the contradictions that they would use for its dismissal are indeed where human dignity’s value as an ethical category lies. This is achieved by applying both a hermeneutic of suspicion and a hermeneutic of generosity to a reading of Gaudium et Spes. The result is a heuristic of human dignity in which dignity is shown to be something that all human beings all already have and, at the same time, still seek to acquire through morally good behaviour. The Component Dimensions of Dignity model addresses this tension in various aspects of the human condition: existential, behavioural, cognitive, and social. In so doing it provides a heuristic tool that can serve both a descriptive and a normative function in ethical discourse, because it can help us to see not only why people may engage in a particular course of action but also the extent to which this action really meets the proviso of the social component dimension of the model, namely, that my dignity is only ever fulfilled if the dignity of all others is brought to fulfilment. (shrink)

Offers the view that only an interdisciplinary view grounded in the impartial method of scientific inquiry can hope to develop moral principles and rules of action appropriate to today's world. Daleiden, a lecturer and author, argues that only a scientific understanding of human nature in conjunction with a rigorous empirical analysis of human behavior and its consequences can provide a basis for formulating sets of norms best suited to society's needs. He reviews various systems of ethics, (...) from those proposed by the ancient Greeks to the theories of 20th-century thinkers, in his discussion of modern ethical issues such as abortion, capital punishment, euthanasia, drug use, sexual behavior, and pornography. Annotation copyrighted by Book News, Inc., Portland, OR. (shrink)

In the following text, medical, anthropological and ethical issues of deep brain stimulation, a medical technology in which electrodes implanted in the human brain electrically influence specified brain regions, will be discussed. After a brief account of the deep brain stimulation procedure and its chances and risks, anthropological and ethical aspects of the approach will be discussed. These relate to the reversibility of the procedure and to the patient’s capacity to control the effects it exerts in (...) the brain, to modifications and fluctuations in a person’s character traits and individuality brought about by neurostimulation, and to the range of legitimate, adequate uses of the deep brain stimulation approach. The paper concludes that deep brain stimulation should be confined to therapeutic contexts and to severe, otherwise treatment-refractory disorders in which the aim is to normalize brain functioning. Apart from this, it should not be used to modify a person’s individual character traits and behaviour or to enhance human traits. (shrink)

There have been serious controversies in the latter part of the 20th century about the roles and functions of scientific and medical research. In whose interests are medical and biomedical experiments conducted and what are the ethical implications of experimentation on subjects unable to give competent consent? From the decades following the Second World War and calls for the global banning of medical research to the cautious return to the notion that in controlled circumstances, medical research on human (...) subjects is in the best interest of the given individual and the broader population, this book addresses the key implications of experimentation on humans. This volume covers major ethical themes within biomedical research providing historical, philosophical, legal and policy reflections on the literature and specific issues in the field of research on human subjects. Focusing on special populations (the elderly, children, prisoners and the cognitively impaired) it represents the most up-to-date review of the special ethical and legal conflicts that arise with relation to experimentation on subjects from these groups. In the light of current initiatives for law reform pertaining to research ethics the world over, this volume provides a timely, comprehensive and provocative exploration of the field. The volume has been carefully organized to present important philosophical perspectives on organizing principles that should underlie any practical application. A forward-looking historical review of the regulatory regimes of principal jurisdictions, including of the legal controls already in place, provides the backdrop for future policy initiatives. Additionally, in the light of global restructuring of health care systems, several chapters have been devoted to epidemiological research and related issues. (shrink)

The neoclassical paradigm assumes that shareholders'' utility is solely a function of their wealth, and prescribes that management should act in a manner consistent with share price maximization. The stakeholder view also assumes that shareholders'' utility derives from wealth, but prescribes that managers must balance the shareholder wealth maximization objective against the rights of other constituencies. Thus, while neoclassicists and stakeholder theorists have different prescriptives for management behavior, their definitions of the shareholders'' interest are consistent — shareholders are self-interested (...) economic agents whose utility is best served by share price maximization. However, if shareholders are other-interested, and attack importance to ethical and moral values, then both the neoclassical and stakeholder view derive from invalid assumptions. In this paper, I present evidence that much shareholder behavior is ethically motivated. As a result, the basis for both the neoclassical and the stakeholder view are weakened. (shrink)

Can biological facts explain human morality? Aristotelian ‘virtue’ ethics has traditionally assumed so. In recent years Alasdair MacIntyre has reintroduced a form of Aristotle’s ‘metaphysical biology’ into his ethics. He argues that the ethological study of dependence and rationality in other species—dolphins in particular—sheds light on how those same traits in the typical lives of humans give rise to the moral virtues. However, some goal-oriented dolphin behaviour appears both dependent and rational in the precise manner which impresses MacIntyre, (...) yet anything but ethically ‘virtuous’. More damningly, dolphin ethologists consistently refuse to evaluate such behaviour in the manner MacIntyre claims is appropriate to moral judgement. In light of this, I argue that virtues—insofar as they name a biological or ethological category—do not name a morally significant one. (shrink)

ABSTRACT The philosophical tradition approaches to morals have their grounds predominantly on metaphysical and theological concepts and theories. Among the traditional ethics concepts, the most prominent is the Divine Command Theory (DCT). As per the DCT, God gives moral foundations to the humankind by its creation and through Revelation. Morality and Divinity are inseparable since the most remote civilization. These concepts submerge in a theological framework and are largely accepted by most followers of the three Abrahamic traditions: Judaism, Christianity, (...) and Islam: the greatest part of the human population. Holding faith and Revelation for its grounds, the Divine Command Theories are not strictly subject to the demonstration. The opponents to the Divine Command conception of morals, grounded in the impossibility of demonstration of its metaphysical and religious assumptions, have tried for many centuries (albeit unsuccessfully) to devalue its importance. They held the argument that it does not show material evidence and logical coherence and, for this reason, cannot be taken into account for scientific nor philosophical purposes. It is just a belief and, as so, should be understood. Besides these extreme oppositions, many other concepts contravene the Divine Command theories, in one or another way, in part or in full. Many philosophers and social scientists, from the classic Greek philosophy up to the present date, for instance, sustain that morality is only a construct, and thus culturally relative and culturally determined. However, this brings many other discussions and imposes the challenge to determine what is the meaning of culture, which elements of culture are morally determinant, and finally, what are the boundaries of such relativity. Moral determinists claim that everything related to human behavior, including morality, is determined, once free will does not exist. More recently, modern thinkers argued that there is a strict science of morality. However, the scientific method alone, despite explaining several facts and evidence, cannot enlighten the entire content and full meaning of ethics. Morals’ understanding requires a broader perception, and an agreement among philosophers, which they have never achieved. All of these questions have many different configurations depending on each philosophical strand, and start complex analysis and endless debates, as long as many of them are reciprocally conflictive. The universe and the atmosphere involving this thesis are the dominions of all these conceptual conflicts, observed from an objective and evolutionary standpoint. Irrespective of this circumstance and its intrinsic importance, however, these questions are far distant from the methodological approach of an analytical discussion on objective morals, what is, indeed, the aim and scope of this work. We should briefly revisit these prominent traditional theories because this thesis shelters a comparative study, and its assumptions at least differ profoundly from all traditional theories. Therefore, it becomes necessary offering direct and specific elements of comparison to the reader, for the right criticism, dispensing interruptive researches. However, even revisiting the traditional theories, for this comparative and critical exposure purpose, they will be kept by the side of our main concerns, as “aliena materia.” Irrespective of the validity of any or all of the elements of this discussion, and their meaning as the philosophical universe of this thesis, the purpose of this work is demonstrating and justifying the existence and meaning of prehistoric moral archetypes arisen directly from the very first social needs and efforts for survival. These archetypes are the definition of the essential foundation of ethics, its aggregation to the collective unconscious and corresponding logic organization and transmission to evolutionary stages of the human genome and different relations space-time, irrespective of any contemporary experience of the individuals. The system defined by these archetypes composes an evolutionary human social model. Is this a metaethical position? Yes, it is. Moreover, as in any metaethical reasoning, we should look carefully for the best and coherent routes, as the Analytical Philosophy offers them. Thus, this work should reasonably demonstrate that morals are not a cultural product of the civilized men or modern societies and that despite being subject to several cultural relative aggregations and subtractions, its essential foundations are archetypal and have never structurally changed. This reasoning induces that morality is an original attribute of the “homo sapiens”; it is not a property and nor an accident: it integrates the human essence and belongs to the realm of the ontological human identity. The human phenomena is a continuing process, playing its role between random determination and free will, and we need to question how morality began and how did it come to us in the present. (shrink)

Biomedical research on humans is an important part of medical progress. But, when lives are at risk, safety and ethical practices need to be the top priority. The need for the committees that regulate and oversee such research -- institutional review boards, or IRBs -- is growing. IRB members face difficult decisions every day. Evaluating the Science and Ethics of Research on Humans is a guide for new and veteran members of IRBs that will help them better understand the (...) issues involved and the tasks they will be required to perform. The most important purpose of an IRB is to protect the lives of human participants. For three major research areas -- drugs, medical devices, and genetic information -- Dennis J. Mazur shares the methods he has found useful in protecting human participants through the systematic review of scientific protocols and informed consent forms and through adherence to the federal regulations that apply. New members will gain understanding of how proposed research projects are to be reviewed from both scientific and ethical dimensions, how and when to ask key questions of principal investigators, how to work with principal investigators and research teams to ensure the best protection of human participants, and why to schedule regularly spaced reviews of a project that may have adverse outcomes. Based on Mazur's thirty years of research experience, this accessible and informative guide will give all IRB members the tools they need to protect human lives and facilitate the research process. (shrink)

First published in 1977. Ethics is the most practical branch of philosophy: its immediate concern is with people's actions. Yet most philosophers do little to relate ethics intelligibly to the human situation. In this inquiry into the nature of ethics, William Ash draws on the relevant works of Marx, Engels, Lenin and Stalin to present the theory and practice of Marxist ethics. He offers an explanation of the moral aspect of Marx's dictum: 'The philosophers have only interpreted the (...) world, in various ways; the point, however, is to change it.' The book includes, perhaps for the first time in so considered a form, an assessment of Mao Tsetung's contribution to Marxist moral philosophy, together with the ethical implications of such developments in social practice as the Proletarian Cultural Revolution. The author deals with the question of value by analysing the concept of 'good'; with the question of claims on people and things by analysing the concept of 'right'; with the question of the limits and scope of freedom of choice and action by analysing the concept of 'ought'.' Clearly written in order to 'de-mystify' the subject, the book challenges readers to test the author's enlightened, Marxist approach in terms of the ethical ordering of their own society. (shrink)

Archaeology and Intentionality explores perhaps one of the most overlooked topics in archaeology, that of intentionality. In archaeology, most explanations of human behaviour rely on intentionality and this book fills a surprising gap in the literature. By identifying the historical trajectory of the notion of intentionality, this book reframes our understanding of what it means to act intentionally and how archaeologists provide explanations concerning past (and present) societies. In general, this book presents a strong framework for archaeological research, one (...) that fits to current archaeological practices and research around the world. This framework considers that past actors were not unconditional free agents, who could act however they wished, nor were they absolute prisoners of the economic, biological, and environmental circumstances in which they lived. From the standpoint of intentionality, it becomes clear that human agency is not about what you can or cannot do, but about what you should, that is to say, actions are above all ethical. In a world wealth inequality runs rampant, where humans have damaged the environment beyond recognition, and where technology advances at an alarming rate - it is important that we recognize our intentions and the ethical responsibility that accompanies those intentions. The book highlights how archaeology is the perfect discipline to understand how and from where those intentions come from. Addressing several problems in archaeological theory and connecting archaeology, philosophy and social theory, this book. (shrink)

Ethics boards have become obligatory passage points in today's medical science, and we forget how novel they really are. The use of humans in experiments is an age-old practice that records show goes back to at least the third century BC and, since the early modern period, as a practice it has become increasingly popular. Yet, in most countries around the world, hardly any formal checks and balances existed to govern the communal oversight of experiments involving human subjects until (...) at least the 1960s. Ethics by Committee traces the rise of ethics boards for human experimentation in the second half of the twentieth century. Using the Netherlands as a case-study, Noortje Jacobs shows how the authority of physicians to make decisions about clinical research gave way in most developed nations to formal mechanisms of communal decision-making that served to regiment the behavior of individual researchers. This historically unprecedented change in scientific governance came out of a growing international wariness of medical research in the decades after World War II. Research ethics committees were originally intended not only to make human experimentation more ethical but also to raise its epistemic quality. By examining complex negotiations over the appropriate governance of human subjects research, Ethics by Committee advances our understanding not only of the history of research ethics and the randomized controlled trial but also, more broadly, of how liberal democracies in the late twentieth century have sought to resolve public concerns over charged issues in medicine and science. (shrink)

The prospect of replication of human beings through genetic manipulation has engendered one of the most controversial debates about reproduction in our society. Ideology is clearly influencing the direction of research and legislation on human cloning, which may present one of the greatest existential challenges to the meaning of creation. In this article, I argue that, in view of the possibility that human cloning and other emerging technologies could enhance physical and cognitive abilities, there is a need (...) for a different way of thinking about life, new technologies and creation. New scientific discoveries require a shift in the way psychology takes responsibility to help individuals and society. Today, psychology needs to follow the progress that humans are taking toward a transhuman stage of development as a transition to a later posthuman stage. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Moral and Religious Thought of Yi Hwang (Toegye): A Study of Korean Neo-Confucian Ethics and Spirituality by Edward Y.J. ChingMaria Hasfeldt Long (bio)The Moral and Religious Thought of Yi Hwang (Toegye): A Study of Korean Neo-Confucian Ethics and Spirituality. By Edward Y.J. Ching. Switzerland: Palgrave Macmillan, 2021. Pp. vii + 204. Hardcover $99.00, isbn 978-3-030-77923-8.In recent years, the study of Korean Neo-Confucianism as an international (...) field has been growing exponentially. Compared to former decades, the number of international publications has grown significantly over the last ten years, with Edward Y.J. Chung as one of the most active scholars. The Moral and Religious Thought of Yi Hwang (Toegye): A Study of Korean Neo-Confucian Ethics and Spirituality is the culmination of an almost decade-long study of the Korean Neo-Confucian scholar, Yi Hwang Toegye (1501–1570). With a focus on the moral and spiritual aspects of the theories of Toegye, Chung maps out a brilliant overview of the philosopher's worldview and literary works. Chung's primary objective is to provide "thought-provoking" and fresh insights into one of the most important Korean Neo-Confucian thinkers in history, as well as shed light on Neo-Confucian thought in general and how Toegye's philosophy in particular can be relevant in modern interreligious dialogues (p. 149).Consisting of ten chapters, where each chapter could serve as an individual article, Chung takes the reader through the core concepts of Toegye and his development of a form of self-cultivation different from the Chinese Neo-Confucian idea of self-cultivation. This together created a holistic religious worldview with a strong spiritual dimension, which manifests through selfcultivation practices. The first two chapters introduce Toegye and the historical context of 16th-century Joseon-dynasty Korea (1392–1910); his understanding of the Neo-Confucian tradition as the true learning; and his rejection of Daoism and Buddhism. With the reader introduced to the immediate historical context and Neo-Confucian discourse of the time, the following three chapters cover Toegye's religious and moral understanding of the relationship between the Heavenly Principle (C. tianli, K. cheolli) and human nature (C. renxing, K. inseong). Furthermore, Chung covers the moral-spiritual implications that the Four-Seven Debate had on Toegye's later practical self-cultivation for becoming a sage. In short, the debate concerns the relation between the "four sprouts" of human characteristics as first described by Mengzi (ca. 371–289 BCE) and the seven human emotions mentioned in various classical texts. Toegye believed in the doctrine that the "experience of Heaven was within oneself" (p. 47). Therefore, [End Page 1] to become a sage, one would have to commit to the active practice of an inner feeling of reverence (C. jing, K. gyeong) daily.Chapter six dives into the spiritual practice of self-reflection and mind cultivation (C. xinxue, K. simhak), which was an ongoing process that would lead the practitioner closer to sagehood. The seventh chapter focuses on how this spiritual dimension of Toegye's doctrine is relevant to broader discussions of ecology today. With a strong love for nature, Toegye incorporated the idea of nature within his spiritual self-cultivation, which Chung elaborates on. It was important for the human being to be in harmony with Heaven, earth, and all myriad things. This meant respecting and spending time in nature also played a part in the daily practice of spiritual self-cultivation. Moving on, in chapters eight and nine, Chung presents a comparative study on the philosophical and theological question of how to transcend evil, as well as the matter of interreligious dialogue. By way of a textual-interpretive approach, Chung compares Toegye's thought with Christian contra Buddhist theological ideas and how these findings can help develop an interreligious approach. In chapter nine, Chung suggests that the idea of self-transcendence through self-cultivation can be the ultimate reality. In this chapter, Chung wants to break with the tendency in interreligious dialogue where many scholars rely heavily on Christian theological terms. Chung introduces Neo-Confucian concepts and terms, especially the terms used by Toegye. The last and concluding chapter... (shrink)

Is it really all about greed, money, and shareholder value? Seven Management Moralities examines management's moral behaviour from seven different perspectives. These are derived from Kohlberg's development of human morality.

The links between self-interest and morality have been examined in moral philosophy since Plato. Economics is a mostly value-free discipline, having lost its original ethical dimension as described by Adam Smith. Examining moral philosophy through the framework provided by economics offers new insights into both disciplines and the discussion on the origins and nature of morality. The Morality of Economic Behaviour: Economics as Ethics argues that moral behaviour does not need to be exogenously encouraged or enforced (...) because morality is a side effect of interactions between self-interested agents. The argument relies on two important parameters: behaviour in a social environment and the effects of intertemporal choice on rational behaviour. Considering social structures and repeated interactions on rational maximisation allows an argument for the morality of economic behaviour. Amoral agents interacting within society can reach moral outcomes. Thus, economics becomes a synthesis of moral and rational choice theory bypassing the problems of ethics in economic behaviour whilst promoting moral behaviour and ethical outcomes. This approach sheds new light on practical issues such as economic policy, business ethics and social responsibility. (shrink)

Moral philosophy and psychology have sought to define the nature of right and wrong, and good and evil. The industrial turn of the twentieth century fostered increasingly technological approaches that conjoined philosophy to psychology, and psychology to the natural sciences. Thus, moral philosophy and psychology became ever more vested to investigations of the anatomic structures and physiologic processes involved in cognition, emotion and behavior - ultimately falling under the rubric of the neurosciences. Since 2002, neuroscientific studies of (...) moral thought, emotions and behaviors have become known as – and a part of – the relatively new discipline of neuroethics. Herein we present Part 2 of a bibliography of neuroethics from 2002–2013 addressing the “neuroscience of ethics” – studies of putative neural substrates and mechanisms involved in cognitive, emotional and behavioral processes of morality and ethics. (shrink)

This essay addresses ethical aspects of the design and use of virtual reality (VR) systems, focusing on the behavioral options made available in such systems and the manner in which reality is represented or simulated in them. An assessment is made of the morality of immoral behavior in virtual reality, and of the virtual modeling of such behavior. Thereafter, the ethical aspects of misrepresentation and biased representation in VR applications are discussed.