A study of the life and works of Denis Diderot in reference to English influences in the eighteenth century. Specifically examines Diderot's life and general relationship to England, his English friends, and his professions as a moralist, philosopher, scientist, encyclopedist, dramatist, novelist, and critic.

Josiah Royce was born in California where he began his teaching career.

Loyalty, by making us identify with others, takes us beyond the very limited self (roughly the self of the Hobbesian natural condition) that is involved in selfishness and that is usually involved when people consider that self-concern, that aspect of human nature that must be limited if we are to live peaceably, is the main stumbling block to morality. Loyalty can thus be thought of as a version of altruism, as an inclination to identify with others and to (...) share their good. That is to say, loyalty seems opposed to the troublesome aspects of self-concern. We would, nevertheless, be mistaken to conclude that it must simply be a good in people, something to be encouraged. The primary issue is: Which loyalties should be encouraged? There is no general truth about the value of loyalty as such. (shrink)

Introduction : the treachery and ambivalence of loyalty -- Loyalty, justice, virtue : contemporary debates -- The nature of loyalty -- Loyalty to loyalty -- Learning loyalty -- Loyalty and community -- Disloyalty -- Loyalty, disaster, business : contemporary applications -- Conclusion : the need for loyalty.

Neither employer expectations of loyalty, nor good treatment of employees by employers, nor employee appreciation of employers, nor the duty of nonmaleficence, nor the intention to be loyal, nor the duty not to act disloyally provide a basis for a moral or ethical duty of employee loyalty. However, in addition to the law, a pledge to be loyal can obligate one to be loyal. But if the specific content of such a pledge is unstated, the conduct required by (...) the pledge may be indefinite. Moreover, the content and implications of loyalty are fluid, varying from context to context. Consequently, there is only a limited basis for the thesis that employees owe loyalty to their employers. (shrink)

Many political theorists today deny that citizenship can be defended on liberal grounds alone. Cosmopolitans claim that loyalty to a particular state is incompatible with universal liberal principles, which hold that we have equal duties of justice to persons everywhere, while nationalist theorists justify civic obligations only by reaching beyond liberal principles and invoking the importance of national culture. In Liberal Loyalty, Anna Stilz challenges both views by defending a distinctively liberal understanding of citizenship. Drawing on Kant, Rousseau, (...) and Habermas, Stilz argues that we owe civic obligations to the state if it is sufficiently just, and that constitutionally enshrined principles of justice in themselves--rather than territory, common language, or shared culture--are grounds for obedience to our particular state and for democratic solidarity with our fellow citizens. She demonstrates that specifying what freedom and equality mean among a particular people requires their democratic participation together as a group. Justice, therefore, depends on the authority of the democratic state because there is no way equal freedom can be defined or guaranteed without it. Yet, as Stilz shows, this does not mean that each of us should entertain some vague loyalty to democracy in general. Citizens are politically obligated to their own state and to each other, because within their particular democracy they define and ultimately guarantee their own civil rights. Liberal Loyalty is a persuasive defense of citizenship on purely liberal grounds. (shrink)

Dual loyalty issues confront health and welfare professionals in immigration detention centres in Australia. There are four apparent ways they deal with the ethical tensions. One group provides services as required by their employing body with little questioning of moral dilemmas. A second group is more overtly aware of the conflicts and works in a mildly subversive manner to provide the best possible care available within a harsh environment. A third group retreats by relinquishing employment in the detention setting. (...) A fourth group is activist in intent and actions. Derived from research and ethnography conducted in Australia, the article explores the moral dilemmas confronting those who are duty-bound by professional codes of ethics while also bound by loyalty to their employers and silenced by confidentiality statements. It provides particular focus on psychiatry, nursing and social work. We conclude by speculating whether a politics of compassion and acts of solidarity can forge a pathway through the ethical terrain. In doing so we draw upon human rights considerations as well as on the works of Joan Tronto and Elisabeth Porter. (shrink)

The last years of the 20th Century have been somewhat contradictory with respect to values like loyalty, trust or truthfulness. On the one hand, (often implicitly, but sometimes very explicitly), self-interest narrowly defined seems to be the dominant force in the business world, both in theory and in practice. On the other hand, alliances, networks and other forms of cooperation have shown that self-interest has to be at least "enlightened".The academic literature has reflected both points of view, but frequently (...) in an ambiguous way, since the concepts of loyalty and trust are somewhat elusive and equivocal. This paper attempts to analyze the concept of loyalty in depth, examining the different conceptions about the word that can be found in the literature. We begin by going to the management classics (specifically, Follett, Barnard and Simon), and we then turn to the anthropological approach of Pérez López (1993), with its built-in ethical analysis, and show how trust and loyalty are crucial to the development of organizations. We end by suggesting in what ways loyalty and trust can be created and fostered in organizations. (shrink)

When loyalty is discussed, a very rare thing in recent years, it is sometimes listed as one of the virtues and just as often derided. Its relationship to the virtues, or to the other virtues, is difficult to discern, and that is at least partly because the role that judgement plays in loyalty seems odd. The argument of this paper is that there is a core value to loyalty, and that understanding this core value is of critical (...) importance in understanding the virtues despite the fact that loyalty is not itself one of them. I shall suggest at the end of the paper that it is the raw material of the virtues and of at least some vices. (shrink)

Military doctors and nurses, working neither as pure soldiers nor as merely doctors or nurses, may face a ‘role conflict between the clinical professional duties to a patient and obligations, express or implied, real or perceived, to the interests of a third party such as an employer, an insurer, the state, or in this context, military command’. This conflict is commonly called dual loyalty. This chapter gives an overview of the military and the medical ethic and of the resulting (...) dual loyalty problem for medical personnel working in the military. It considers how dual loyalties relate to being a professional, something medical personnel are the paradigmatic examples of, but also something military personnel claim to be. Against that background, the chapter elaborates on the medical rules of eligibility used in Afghanistan, and on the policies concerning military involvement in local healthcare, to see what the existing rules and policies are, and whose interests they serve. (shrink)

What concerns me in this paper is a connection between motivation and various duties, especially duties that arise in the context of an institution such as a police force. I shall want to spread my net wider than that and discuss such issues as the role of loyalty in human life, but the focus will come back to the professional loyalties of police officers and, particularly, the discussion of the police culture in the Fitzgerald Report. What is it that (...) motivates people to perform their duties? Perhaps what matters, in the end, is that the duty is done more than why it is done, but motivation will have a lot to do with whether duty is done at all and with how well it is done. Motivation affects efficiency as well as morality and must, therefore, be given considerable thought by anybody concerned with an organization in which people are to perform their duties. (shrink)

Loyalty within the firm, though praised by some, is criticized by others. An analysis of the historical and current significance of theconcept of loyalty can aid in both understanding its critics and responding to them. Loyalty in the business world is generallyunderstood in three ways: i) transactional retention, ii) sentimental attraction, and iii) willingness to commit oneself. In the third type,the commitment to adhere to a person, cause, or institution may contribute to human flourishing and therefore generate (...) the humanvirtue of loyalty. The human virtue of loyalty is as far from fanaticism as it is from the betrayal of legitimate commitments freely undertaken. As with all virtues, its content must be rationally determined. Loyalty thus understood enhances the humanity of both persons and business firms and contributes to heightened cohesion and cooperation within the firm. Moreover, according to some recent research, managing a business on the basis of loyalty can enhance economic results. (shrink)

Cultural practices and artifacts, in their multiple and varied forms, are grounded on values, which are so deeply internalized by people that usually remain in the background, as taken-for-granted guides for interpretations and decisions in everyday life. Shaping individual moral horizons is at the core of socialization processes, through which older generations aim to disseminate their culturally established values to the new ones, making use of suggestions mainly implicit in daily experiences and interactions. Despite the strength of these processes of (...) cultural canalization, people find particular ways of positioning and interpreting social suggestions, drawing singular life trajectories and developing themselves as unique beings. This is truthful also in case of highly institutionalized settings like the military, in which people play in many forms an agentic role in their own development, being prepared to perform their professional duties in very complex and challenging activity contexts. This book is an invitation to dive deeper into human experiences lived in the military through qualitative and in-depth approaches, observing their affective qualities, the meanings they acquire and how they shape individuals' identities, fostering the development and try-out of specific ethical and moral values. The present work can contribute to research and professional practice in fields related to human development, social processes, education and people management in the military, as well as in other institutional contexts, especially by highlighting the affective, meaningful and moral-ethical dimensions of cultural experiences. (shrink)

. This article presents and examines four different reconstructions of Ronald Duska’s argument for the thesis that employees’ loyalty to their employers is misguided. One of them is the reconstruction presented by John Corvino in this journal. The remaining three revolve around, respectively, employers’ failure to reciprocate employees’ (attempts at) loyalty, the commercial character of employment, and the instrumental character of employment. The result of the examination is that the argument does not withstand scrutiny in any of the (...) four reconstructions. The failure of Duska’s argument, however, does not mean that employee loyalty is justified, because the burden of proof is on the defenders of the loyalty. Moreover, a different argument, which is also presented in the article, shows that the loyalty of most present-day employees to their employers is bound to be significantly limited, because of the radical changeability of corporations with publicly traded stock. (shrink)

Loyalty has been charged with being an outdated, conservative virtue. I argue that loyalty as a virtue is not only allowable, but important to the way we view the world. Furthermore, to define any virtue without first bracketing the virtue within common understanding, is to redefine the language of the virtue and render the conversation a failure.

Discussions of loyalty in business typically assume that employees have a prima facieduty of loyalty to their companies, one that sometimes conflicts with other duties, such as the duty to blow the whistle in response to dangerous or unethical practices. Ronald Duska, however, denies the existence of any such duty. According to Duska, one does not have an duty of loyalty to a company, even a prima facieone, because companies are not proper objects of loyalty. He (...) bases this conclusion on two premises: first, that loyalty is appropriate only in relationships that demand self-sacrifice without expectation of reward, and second, that the employee-company relationship does not demand such sacrifice.In this paper I pose a dilemma for Duska. Briefly put: one can interpret Duska''s phrase relationships that demand self-sacrifice without expectation of reward" either narrowly or broadly. If one interprets it narrowly, then Duska''s first premise is false; if broadly, then his second premise is false. Either way, Duska''s argument is unsound. However, after rejecting his conclusion about loyalty in business, I go on to argue that Duska is right to deny that the duty of loyalty conflicts with the duty to blow the whistle. More generally, the paper is an attempt to elucidate the proper application of loyalty in business. (shrink)

LOYALTY HAS NOT HAD A BAD PRESS, but, as far as Anglo-Saxon philosophy is concerned, very little press. It has merited entries in the Encyclopaedia of Religion and Ethics and the Encyclopedia of Philosophy, and a short one in Macquarrie's A Dictionary of Christian Ethics. Of course, there is also Josiah Royce's The Philosophy of Loyalty. I propose to argue that these discussions of loyalty tend to assimilate it to faithfulness to a promise, and so omit what (...) is distinctive of it. I shall also argue that the likely reason for this distortion is the modern view of man as a self-defining subject who has autonomously to invent his own law or way, for the universe presents none to him. (shrink)

Loyalty, commitment and self‐interest explored in Japanese and Western companies. The author is Principal Lecturer in the Department of Business Studies at Manchester Polytechnic.

Some recent discussions of corporate loyalty have found it misguided, while others see it as crucial for financial success. Thereis also disagreement over the nature of loyalty. This article analyzes the concept of loyalty, arguing that it is neither a duty nor a virtue(although it has overlaps with those categories), but a passion related to various virtues (and vices). Contrary to standard accounts ofcapitalism, loyalty does not necessarily oppose self-interest. Furthermore, corporations can and should be communities, (...) andinsofar as they are, they are proper objects for loyalty. If corporations are not communities, then loyalty to them cannot exist. (shrink)

Religious disagreement, like disagreement in science, stands to deliver important epistemic benefits. But religious communities tend to frown on it. A salient reason is that, whereas scientists should be neutral toward the topics they discuss, religious believers should be loyal to God; and religious disagreement, they argue, is disloyal. For it often involves discussion with people who believe more negatively about God than you do, putting you at risk of forming negative beliefs yourself. And forming negative beliefs about someone, or (...) even being open to doing so, is disloyal. A loyal person, says the objector, should instead exhibit doxastic partiality, doing her best to believe positively about the other party even at the cost of accuracy. I discuss two arguments from doxastic partiality that aim to show that religious disagreement is typically disloyal. I argue that even given doxastic partiality, religious disagreement is not typically disloyal, and can in fact be loyal. But then I argue that doxastic partiality is false. A superior form of loyalty is epistemically oriented: concerned with knowing the other party as she really is. This opens up new ways in which religious disagreement for the sake of learning about God can be loyal to him. (shrink)

When militaries mention loyalty as a value they mean loyalty to colleagues and the organisation. Loyalty to principle, the type of loyalty that has a wider scope, plays hardly a role in the ethics of most armed forces. Where military codes, oaths and values are about the organisation and colleagues, medical ethics is about providing patient care impartially. Being subject to two diverging professional ethics can leave military medical personnel torn between the wish to act loyally (...) towards colleagues, and the demands of a more outward looking ethic. This tension constitutes a test of integrity, not a moral dilemma. (shrink)

As a virtue, loyalty has an ambiguous place in our thinking about moral judgments. We lauded the loyalty of firefighters who risked their lives to save others on 9/11 while condemning the loyalty of those who perpetrated the catastrophe. Responding to such uneasiness and confusion, Loyalty to Loyalty contributes to ongoing conversation about how we should respond to conflicts in loyalty in a pluralistic world. The lone philosopher to base an ethical theory on the (...) virtue of loyalty is Josiah Royce. Loyalty to Loyalty engages Royce's moral theory, revealing how loyalty, rather than being just one virtue among others, is central to living a genuinely moral and meaningful life. Mathew A. Foust shows how the theory of loyalty Royce advances can be brought to bear on issues such as the partiality/impartiality debate in ethical theory, the role of loyalty in liberatory struggle, and the ethics of whistleblowing and disaster response. (shrink)

This chapter contains sections titled: Loyalty in the Civic Sphere What is Loyalty? Loyalty and Identity What Makes Us Loyal? Loyalty and Schools Which Type of Loyalty Should Schools Aim At? Notes References.

The corporate social responsibility literature has emphasized the importance of both economic and ethical domains of corporate behavior. Analyzing unprecedented survey data from investors in a socially responsible mutual fund, this article considers how economic and ethical concerns shape shareholder investment behavior. In particular, this article analyzes levels of investor fund loyalty, defined as the continued investment in a mutual fund despite the belief that one is earning a lower return on investment. Building upon existing research that shows SR (...) fund assets are more stable than conventional fund assets, this article leverages within respondent comparisons to clarify that dual investors are more loyal to their SR fund than to their conventional fund. This suggests that a corporation’s ethical behavior attracts more patient investment capital, an important consideration for any corporation that is deciding to what degree it should engage in corporate social responsibility. In addition, this article empirically demonstrates that economic motivations reduce SR fund loyalty and that ethical motivations induce SR fund loyalty. This evidence that ethical motivation is associated with fund loyalty advances research on morality in the market by yielding empirical evidence to a largely theoretical debate. (shrink)

Discussions of loyalty typically focus on its alleged tendency to encourage pernicious attachments to collectivities. The present article intervenes in these discussions by asking how considerations of loyalty in limit-situations (Karl Jaspers) might illuminate neglected ethico-political intricacies. Rather than suggesting that loyalty, independently of circumstances, is always a virtue or a vice this article explores how loyalty’s complex synergies in limit-situations sometimes advance rather than oppose cosmopolitan justice. This perspective, I claim, helps us see that, instead (...) of always making us partial, as many contemporary discourses on loyalty assume, loyalty sometimes makes us partisan in an ethico-politically enabling sense. (shrink)

A growing number of recreational races are being held in different locations, drawing many local and visiting runners. This study examined the relationships between quality, value, satisfaction, and loyalty among runners in a recreational race and examines potential differences in relationships between these constructs based on the runners’ experience. The participants were 985 runners with a mean age of 40.74±9.41years. Validated, reliable ad hoc instruments were used. A multi-group analysis was performed to ascertain the existence of relationships between the (...) constructs and differences in the relationships between the different study groups. The results show that quality is a direct antecedent of value and satisfaction. Value is directly related to satisfaction and indirectly related to loyalty. Satisfaction is related to the loyalty of participants in the race. Differences in the relationship between satisfaction and loyalty were dependent upon the runners’ experience. Loyalty to a race depends primarily on satisfaction and is modified by the runners’ experience. (shrink)

This essay explores the challenges of dual loyalty in the emergency setting. The author, an emergency room psychiatrist, finds himself caring for a patient who has been detained by U.S. Immigration and Customs Enforcement for potential deportation under circumstances that the author finds unjust. He also recognizes that the patient's reported psychiatric symptoms are likely not of the nature or severity to justify a psychiatric admission that might forestall deportation. While the author has taught the subject of dual (...) class='Hi'>loyalty in medicine for many years, he struggles with the question of how to balance his duties to further his patient's welfare with his legal obligations to the state and the rule of law. (shrink)

In Loyalty to Loyalty: Josiah Royce and the Genuine Moral Life, Matthew Foust richly examines the nature of a controversial virtue: loyalty. It is well known that for Royce loyalty was not only a fundamental moral concept but an anthropological one since, in his view, loyalty to a cause allows individuals to become selves, creatures with unity of purpose in life. However, this ground level of loyalty is not the only one existing for him. (...) Simultaneously to a particular cause one must adhere to loyalty to loyalty, a universal cause that is a moral obligation for each human being. Foust attempts to recover this dual aspect of the Roycean conception of loyalty with the purpose of defending his contemporary relevance.. (shrink)

A promotion of concepts of corporate family and employee participation as well as euphemisms which stress employee-employer long-term continuity makes the loss of loyalty flowing from downsizings and mass firings as well as corporate restructurings more difficult both for the employer and employee. The promotion of reciprocal obligations between employer and employee misleads both into a belief system which is to their mutual disadvantage.Corporate semanatics that soften employment realities and the implications of dislocation with positive rhetoric increases the sense (...) of failure and guilt on the part of both employer and employee. Unrealistic expectations create hostility. If employment dislocation is seen as part of a continual economic evolution, not shrouded in semantic double-speak, loss of employment no longer becomes an outrageous afront to the dignity of those involved but rather a normal process of economic change and renewal. (shrink)

This chapter contains sections titled: Loyalty and Partiality Loyalty: Unilateral and Reciprocal Contract and History Individualism and Communitarianism Loyalty in the Legal Culture Loyalty and Its Critics References.

Loyalty is central to the philosophies of Confucius and Josiah Royce. In the case of Confucius, we see this significance in the emphasis placed in the Analects on zhong (“loyalty,” “other-regard,” or “dutifulness”) and xiao (“filial piety” or “filiality”). In the case of Royce, we see this significance in the emphasis placed on loyalty in The Philosophy of Loyalty. Moreover, in Confucius's and Royce's interactions with disciples and students, we witness appreciable loyalty, to their students (...) and to their respective philosophies. This article compares the teachings—in thought and action—of Confucius and Royce, highlighting the significance of loyalty therein. (shrink)

The recent recession only adds to the widespread fear that loyalties in the business world are rapidly becoming obsolete. This article spells out some of the history that has put loyalty in jeopardy and some of the characteristics of this affecton. It gives reasons why it will not disappear from the workplace.The above analysis is then followed by a contrast between past and present motivations for work and a description of the workplace of the future according to three authors. (...) Since all of these address loyalty issues directly or indirectly, there follows an analysis of the new loyalties that can be anticipated or are beginning to emerge in the workplace and the role of the manager in managing these. The article concludes by placing these future loyalties within a framework inspired by Josiah Royce. (shrink)

Toward the end of his late magnum opus on The Problem of Christianity, Josiah Royce identified loyalty with a “third attitude of the will,” contrasting it with two other attitudes that he had previously described based on his reading of Schopenhauer. Neither a simple affirmation nor a denial of the will to live, loyalty, as portrayed by Royce, is a “positive devotion of the Self to its cause.” Anyone who properly understands the “meaning of this third way,” Royce (...) announced, “will therefore be better prepared to grasp the foundations upon which the metaphysics of interpretation rests.”1 This discussion of loyalty occurs within the much broader context of a detailed and extended treatment of Charles S. Peirce’s... (shrink)

This volume explores at length the contours of an important and troubling virtue -- its cognates, contrasts, and perversions; its strengths and weaknesses; its awkward relations with universal morality; its oppositional form and limits; as well as the ways in which it functions invarious associative connections, such as friendship and familial relations, organizations and professions.

Can concepts such as loyalty and integrity remain intrinsically valuable personal traits even as we devote ourselves to that which requires the loyalty in the first place (the greater good)? Does utilitarian deliberation rest on too extreme a notion of impartiality - one that focuses exclusively on the consequences of actions, leaving people, in the words of Bernard Williams, "mere faceless numbers"? Using the film Casablanca as an extended analogy, this article attempts to reconcile the concept of (...) class='Hi'>loyalty to a cause, as described by Josiah Royce, with Williams's argument that personal integrity can remain part of even utilitarian thought processes. (shrink)

Wars must be won if our country … is to be protected from unthinkable outcomes, as the events on September 11th most recently illustrated…. This best protection unequivocally requires armed forces having military physicians committed to doing what is required to secure victory…. As opposed to needing neutral physicians, we need military physicians who can and do identify as closely as possible with the military so that they, too, can carry out the vital part they play in meeting the needs (...) of the mission.Counterpoint:We believe the role of the “physician–soldier” to be an inherent moral impossibility because the military physician, in an environment of military control, is faced with the difficult problems of mixed agency that include obligations to the “fighting strength” and … “national security.”. (shrink)

Public professionals do not only serve their clients but also – by doing so – the public at large. The state often has a direct grip on their work, through financing, regulation or otherwise. This leads to a deeply felt conflict in contexts where authoritarian, illiberal leadership is widespread. Public professionals then face a moral dilemma: should they resist illiberal pressures by the state, or continue to obey their states? The paper's main question is how this practical dilemma for public (...) professionals should be interpreted. First, it presents a framework to interpret the professional situation, characterising it as a fiduciary relation, which we can understand through the lens of Thomas Hobbes's theory of authorisation/representation. On this theoretical basis, the paper discusses three competing models for understanding the public professional's predicament. The teleological model revolves around loyalty to one's clients. The conscientious professional model which is about loyalty to one's own moral convictions. The constitutional model is about loyalty to constitutional principles. The paper argues in favour of the constitutional model. Standing up against illiberal pressures is best interpreted as a matter of loyalty to the principles of constitutionality that underly the fiduciary relation between citizens and their states. (shrink)

is philosophy worthy of loyal service? Using Josiah Royce and Frank Oppenheim as guides, I will argue that philosophy is indeed a worthy and crucial loyalty. Its special cause will be considered here as a mode of what Royce terms a "loyalty to loyalty," as an infinite service of all specific truth-seeking activities undertaken by all communities of loyal individuals. Regarding them as individually valuable, philosophy champions them in their individuality and plays an interpretive function among them, (...) so that specification of truth-seeking in distinct domains leads to communicable discoveries valuable for all truth-seekers, as opposed to the discreteness, separation, and lifeless abstraction that can occur when... (shrink)

While communities engaged in liberatory struggles have valued group loyalty and condemned betrayal, loyalty itself may be problematic, because remaining loyal to a community may require that one refrain from deconstructing the group identity on which the community is based. This essay investigates what loyalty is and whether loyalty is a virtue, and considers why, if loyalty is indeed a virtue, it may be one that is difficult to maintain in a context of oppression.

This paper makes the two following claims: 1) The legal dimension of loyalty within organizations goes beyond duties. The governance design aimed at ensuring loyalty may strongly affect standards that characterize each layer of the organization. The interaction between standards of duty and the governance dimension of loyalty should, therefore, be more tailored to specific legal forms and their functional correlation with ownership and financing. 2) There is a greater divergence than has so far been acknowledged between (...) the function of loyalty in vertically integrated firms and in networks of small firms. This difference, created by the relationship between the duty and the governance dimensions, should have repercussions on the definitions of legal standards. In particular, it should reflect the different relationships between hierarchy, monitoring, and loyalty and the choice between prohibitory, authorization-based, and compensatory rules. The analysis concentrates on the key variables that may affect the choice between vertical and horizontal monitoring to ensure compliance with loyal behavior in two polar models: hierarchical firms and networks of small firms. It reveals the importance of considering the governance design when defining duties of loyalty and related standards to evaluate party-related transactions in both cases but, at the same time, the necessity of using different interpretive categories. (shrink)

Dual loyalty refers to the common emotional experience of being pulled in two different directions. It consists of a collective state of mind such that diasporas feel they owe allegiance to both host country and homeland. The study explored the theme of dual loyalties in an Arab American novel, Scattered Like Seeds , by Shaw J. Dallal. The paper used the qualitative research design involving literary criticism. The results showed that dual loyalties can be usual in terms of their (...) occurrence as a diagnostic phenomenon, but they are unusual and melodic in terms of their effects on the psychology and the social portion of the people affected. The study concludes that dual loyalty as exemplified by Thafer, reaches a point where one belongs to both and none; unable to entirely side with one, Thafer is not accepted by either he is viewed as an American by the Arabs and an Arab by the Americans. Dual loyalty is like a hyphen, a portion that enables one to impartially see the deformities of each culture. KEYWORDS: Literature, dual loyalties, Arab American novel, literary criticism, USA. (shrink)

Today's complex and decentralized organization gives rise to organizational needs for both loyalty and institutionalized whistle blowing. However, ethicists see a contradiction between both needs. This paper argues there is no such contradiction. It shows why earlier attempts to go beyond the dilemma are not satisfying. The solution proposed in this paper starts from an organizational perspective instead of an individual one. It does so by reframing the concept of loyalty into rational loyalty. This means that the (...) object of loyalty is not the physicality of an organization, but its corpus of explicit mission statement, goals, value statement and code of conduct. An implication is that organizations are – as their side of the duty of loyalty – obliged to institutionalize whistle blowing. (shrink)

Loyalty is a highly charged and important issue, often evoking strong feelings and actions. What is loyalty? Is loyalty compatible with impartiality? How do we respond to conflicts of loyalties? In a global era, should we be trying to transcend loyalties to particular political communities? Drawing on a fascinating array of literary and cinematic examples - The Remains of the Day , No Country for Old Men , The English Patient , The Third Man , and more (...) - Troy Jollimore expertly unravels the phenomenon of loyalty from a philosophical standpoint. He reflects on the idea that loyalty shapes our very identities, and considers both the benefits and the dangers of loyalty: on the one hand, how excessive loyalty can move us to perform immoral, even evil actions; one the other, how loyalty can expand our lives and give us a sense of meaning and belonging. (shrink)

In its everyday usage, “loyalty” has a lived moral reality. By that I mean that actors consider loyalty to contain some form of moral action, an “ought” or a “should,” whereby they expect the recip...

This article responds to Jeffrey Stout’s argument in favour of immanent criticism of religious convictions in public reasoning by examining the affective dimension of religious loyalty and conscience. To this end, a conversation between Jonathan Edwards and Martha Nussbaum is undertaken to explore the basis on which the shared evaluations of religious citizens, especially Christians, should inform public discourse. Whereas the affections of Edwards’s sense of the heart are shown to be epistemologically over-realised and in unsustainable tension with the (...) political implications of his contested social ontology, Nussbaum’s cognitivist theory of emotions improves on Edwards’s by providing a basis for social criticism of religious convictions, but is then found incompatible with her own commitment to a Rawlsian overlapping consensus. Moreover, the political appeal of the Protestant-Stoic conscience she advocates is cast into doubt by considering how Protestant and perhaps Islamic concepts of conscience structure eschatological loyalties that foster not Rawls’s overlapping consensus or even Nigel Biggar’s ‘tense consensus’ but rather the ‘tense communion’ appropriate to twenty-first-century democracies. (shrink)