The expertise of managers, as with other professionals, consists in what they know and their particular knowledge base is knowledge that is embedded in practice. In spite of what some practice assumes, management expertise is situated, experiential and cannot be codified. We lack, however, a clear philosophical model of what it means to say of knowledge that it is embedded in practice. This paper seeks to address this need, presents a theory of expertise and explores a key element of (...) the theory concerning the role of judgement in perception. The theory articulates a number of key concepts and gives explanatory power to talk of situated knowledge. It also provides sufficient theoretical structure to bear upon practical policy issues such as how to teach, develop and assess expertise and how to deploy knowledge in setting management goals. (shrink)

In today's turbulent business climate, business ethics are more important than ever. Surveys of employees show that misconduct is on the rise. Cover stories reporting indictments, prosecutions, and penalties imposed for unethical business conduct appear almost daily. Legislatures pass requirements elevating the levels of punishment and their enforcement against corporations and individuals. Organizations face pressure to design and implement effective ethics and compliance programs. As a result, businesses and businesspeople are increasingly worried that their conduct might cross (...) lines that put their wealth and reputations at risk. Business Ethics: What Everyone Needs to Know ® explains what those lines are, how not to cross them, and what to do when they are crossed. Written for both businesspeople facing real-life dilemmas and students studying ethical questions, this succinct book uniquely surveys materials from moral philosophy, behavioral science, and corporate law, and shares practical advice. Experts J.S. Nelson and Lynn A. Stout cover a wide array of essential topics including the legal status of corporations, major ethical traps in modern business, negotiations, whistleblowing and liability, and best practices. Written in a short question-and-answer style, this resource provides engaging and readable introductions to the basic principles of business ethics, and an invaluable guide for dealing with ethical dilemmas. (shrink)

How leaders and managers respond to not knowing is highly relevant given the complex, ambiguous, and chaotic business environment of the twenty-first century. Drawing on the literature from a variety of disciplines, the paper explores the dominant, unfavorable conceptualization of not knowing. The authors present some potential ethical implications of a negative view of not knowing and suggest how organizations would benefit from identifying any unhelpful aspects of the culture that may encourage unethical, undesirable, and/or hasty actions in situations (...) of not knowing. The paper specifically illustrates how patience, courage, honesty, integrity, and humility are integral to negative capability in the contexts of not knowing. Finally, the paper calls for deeper inquiry into the role of virtue ethics in preparing managers and leaders for not knowing and urges organizations to embrace negative capability in not knowing rather than engaging in damaging delusion. (shrink)

We draw on ancient Greek philosophy and contemporary psychosocial theorists to analyse the ethical implications of social policies implemented through the welfare state with the espoused objective of achieving social inclusion. We argue that many such policies establish a boundary between domains of inclusion and exclusion that perversely maintains the very problem such policies are designed to solve. They then also provide ?rationalisations? for social exclusion which imply that such states can be explained?that they are ethical, and so legitimate. We (...) illustrate our argument with reference to a specific area of social policy?Improving Access to Psychological Therapies?and discuss how it impacts on our own area of practice as state employed psychotherapists. We analyse how this policy frames aspects of social exclusion (un(der)employment?) as a ?psychological? problem: a move that grants the excluded a specific kind of identity and then locates the problem of exclusion in this identity. We invoke Plato's Republic to show how this offer of psychological ?help? subliminally suggests that these mental disorders result from individuals' failures to ?know their place? and to ?mind their own business?, rather than as a consequence of complex networks of social (dis)orders, exclusions and injustices within which we are all embedded. (shrink)

There has, over the last few decades, been a considerable growth in the development ‘business’ where, largely western, donors have sought to help the poorer nations develop. Much of this growth has been driven by Christian motivation. Increasingly such projects are being held accountable to try to ensure that the money and the effort being spent are being well spent. The question that is being asked of, and by, development workers is ‘how do we know that we are (...) making a difference?’ and a range of practices have been developed to assess, to measure, to evaluate such effects. Terms like impact assessment, objectives, log-frames, objective verifiable indicators, baselines, clients, have become part of the language. In this paper the author raises various fundamental questions about this practice of evaluating development projects, and in so doing challenges the suitability of some of the current practices for development work. (shrink)

Managers often ask why their firm should have an ethics program, especially if no one has complained about unethical behavior. The pursuit of business ethics can cost money, they say. It can lose sales to less scrupulous competitors and can drain management time and energy. But as Harvard business professor Francis Aguilar points out, ethics scandals (such as over Beech-Nut's erzatz "apple juice" or Sears's padded car repair bills) can severely damage a firm, with punishing legal penalties, bad (...) publicity, and irreparably injured customer relations. Equally important if less obvious, unethical behavior can undermine a firm's organizational spirit. On the other hand, Aguilar argues, in a well run firm, ethical programs can actually enhance corporate performance, strengthening the company at every level and supercharging employee risk taking and innovation. In Managing Corporate Ethics, Aguilar shows managers how to create ethical programs within their organizations that not only discourage large-scale wrongdoing, but can contribute substantially to the achievement of corporate excellence. Aguilar's program is down-to-earth and comprehensive, and based on his extensive research on highly successful, ethical companies, both large and small. He recommends action on three fronts: first, get senior management to provide effective ethical leadership; second, set up an ethics program that promotes concern for the interests of people affected by the firm's operations and that provides safeguards against corrupting business pressures; and third, staff the company with ethical people and surround the organization with ethical advisors (including legal, financial, accounting, tax, and marketing consultants). To illuminate this three-step program, Aguilar incorporates the lessons learned in his in-depth study of ten prominent firms with proven successful ethics programs--among them Hewlett-Packard, Johnson & Johnson, Nucor Steel, Cray Research, ServiceMaster, and Texas Instruments. He examines Lincoln Electric's attention to compensation and job security to ensure quality products and to reduce the pressure or temptation to act unethically. He shows how General Mills, while pushing product line managers to compete aggressively, uses corporate staff units to guard against illegal or unacceptable claims (testing cake recipes, for example, to see if a product's quality fails under the less-than-perfect conditions of a normal kitchen). And he details how Armstrong World Industries uses pep talks, inspirational stories, role models, and ready access to management to promote ethical standards among employees. Throughout, Aguilar demonstrates convincingly that an ethical program pays dividends: that employees, suppliers, customers, and the community at large know when they are being treated in a positive and constructive manner, and are likely to respond in kind. Packed with real life examples of successful (and failed) ethical programs, Managing Corporate Ethics is a valuable roadmap to an often overlooked source of business success. (shrink)

We all know that doctors accept gifts from drug companies, ranging from pens and coffee mugs to free vacations at luxurious resorts. But as the former Editor-in-Chief of The New England Journal of Medicine reveals in this shocking expose, these innocuous-seeming gifts are just the tip of an iceberg that is distorting the practice of medicine and jeopardizing the health of millions of Americans today. In On the Take, Dr. Jerome Kassirer offers an unsettling look at the pervasive payoffs (...) that physicians take from big drug companies and other medical suppliers, arguing that the billion-dollar onslaught of industry money has deflected many physicians' moral compasses and directly impacted the everyday care we receive from the doctors and institutions we trust most. Underscored by countless chilling untold stories, the book illuminates the financial connections between the wealthy companies that make drugs and the doctors who prescribe them. Kassirer details the shocking extent of these financial enticements and explains how they encourage bias, promote dangerously misleading medical information, raise the cost of medical care, and breed distrust. Among the questionable practices he describes are: the disturbing number of senior academic physicians who have financial arrangements with drug companies; the unregulated "front" organizations that advocate certain drugs; the creation of biased medical education materials by the drug companies themselves; and the use of financially conflicted physicians to write clinical practice guidelines or to testify before the FDA in support of a particular drug. A brilliant diagnosis of an epidemic of greed, On the Take offers insight into how we can cure the medical profession and restore our trust in doctors and hospitals. (shrink)

Requirements for business ethics education and organizational ethics trainings mark an important step in encouraging ethical behavior among business students and professionals. However, the lack of specificity in these guidelines as to how, what, and where business ethics should be taught has led to stark differences in approaches and content. The present effort uses meta-analytic procedures to examine the effectiveness of current approaches across organizational ethics trainings and business school courses. to provide practical suggestions for (...) class='Hi'>business ethics interventions and research. Thus, the primary questions driving this research are as follows: what course characteristics moderate the effectiveness of ethics instruction?, and have ethics education and training efforts improved? Findings suggest that professional, focused, and workshop-based training programs are especially effective for improving business ethics. However, results also reveal considerable problems with many of the criteria used to evaluate the effectiveness of business ethics interventions. Practical suggestions for course design and evaluation in business ethics efforts are discussed along with future research needs. (shrink)

The paper addresses an exegetical puzzle that is raised by Kant's distinction between opining (Meinen), believing (Glauben), and knowing (Wissen). In presenting his moral arguments, Kant often points out that belief, as he conceives of it, has a unique feature: it requires non-epistemic justification. Yet Kant's official formulation of the tripartite distinction runs counter to this claim. It describes Belief in terms of a set of two features, each of which also pertains to either opinion or knowledge. My aim in (...) this paper is to propose a novel interpretation of Kant’s distinction which dissolves this exegetical puzzle. (shrink)

Requirements for business ethics education and organizational ethics trainings mark an important step in encouraging ethical behavior among business students and professionals. However, the lack of specificity in these guidelines as to how, what, and where business ethics should be taught has led to stark differences in approaches and content. The present effort uses meta-analytic procedures to examine the effectiveness of current approaches across organizational ethics trainings and business school courses. to provide practical suggestions for (...) class='Hi'>business ethics interventions and research. Thus, the primary questions driving this research are as follows: what course characteristics moderate the effectiveness of ethics instruction?, and have ethics education and training efforts improved? Findings suggest that professional, focused, and workshop-based training programs are especially effective for improving business ethics. However, results also reveal considerable problems with many of the criteria used to evaluate the effectiveness of business ethics interventions. Practical suggestions for course design and evaluation in business ethics efforts are discussed along with future research needs. (shrink)

The frequency and severity of natural disasters and extreme weather events are increasing, taking a dramatic economic and relational toll on the communities they strike. Given the critical role that entrepreneurship plays in a community’s viability, it is necessary to understand how small business owners respond to these events and move forward over time. This study explores the long-term dynamics and trajectory of individuals within the broader business community following a natural disaster, paying particular attention to the influence (...) of social identity. Results suggest that the community identity changes over the course of recovery and rebuilding, underscoring the need for a holistic approach so that intervening agencies can achieve the sustainable economic recovery desired. (shrink)

Have social media sites like Facebook become such a significant part of our social fabric that people face negative consequences for not joining and sharing? What role does a right to privacy play in circumstances where self-disclosure is the norm? We surveyed students about teammate preferences for team members based on information availability and Facebook membership. Students report a strong preference for teammates for whom there is information and Facebook participation.

Making decisions can be tough, but how do you know it s the right one and how can you be sure that unconscious biases aren t distorting your thinking? In Risky Business, Anna Withers and Mark Withers draw on decades of research in the fields of psychology, behavioral economics and neuroscience to explain why are so-called rational brains are frequently fooled by over 100 powerful unconscious biases. At the same time they provide a straightforward framework everyone can use, (...) where these biases are embodied into eight memorable characters that help us to avoid these pitfalls and make better decisions.". (shrink)

Abstract:Suppose we want to know whether the ethics of persons with one characteristic differ from the ethics of persons having another characteristic. Self-selection bias occurs if people have control over that characteristic. When there is self-selection bias, we cannot be sure observed differences in ethics are correlated with the characteristic or are the result of individual self-selection. Self-selection bias is germane to many important business ethics questions. In this paper I explain what self-selection bias is, how it relates (...) to business ethics research, and how to correct for it. I also illustrate the correction process in an empirical analysis of the effect of organizational rank on worker ethics. Using data from the European Values Survey, I find that being a supervisor is positively correlated with worker ethics. However, I also find a negative self-selection effect. Workers with relatively lower ethics are selected into supervisory roles. (shrink)

"The world's leading expert on the unconscious mind reveals the hidden mental processes that secretly govern every aspect of our behavior. For more than three decades, Dr. John Bargh has been conducting revolutionary research into the unconscious mind--not Freud's dark, malevolent unconscious but the new unconscious, a helpful and powerful part of the mind that we can access and understand through experimental science. Now Dr. Bargh presents an engaging and enlightening tour of the influential psychological forces that are at work (...) as we go about our daily lives--checking a dating app, holding a cup of hot coffee, or getting a flu shot. Dr. Bargh takes you into his labs at New York University and Yale where his ingenious experiments have shown how the unconscious guides our actions, goals and motivations in areas like race relations, parenting, business, consumer behavior, and addiction. He reveals the pervasive influence of the unconscious mind on who we choose to date or vote for, what we buy, where we live, how we perform on tests and in job interviews, and much more. Before You Know It is full of surprising and entertaining revelations as well as tricks to help you remember to-do items, shop smarter, and sleep better. Before You Know It will profoundly change the way you understand yourself by introducing you to a fascinating world only recently discovered, the world that exists below the surface of your awareness and yet is the key to unlocking new ways of thinking, feeling and behaving."--Jacket. (shrink)

“Ought” cannot be derived from “is,” so why should facts about human nature be of interest to business ethicists? In this article, we discuss why the nature of human nature is relevant to anyone wishing to create a more just and humane workplace and society. We begin by presenting evolutionary psychology as a research framework, and then present three examples of research that illuminate various evolved cognitive programs. The first involves the cognitive foundations of trade, including a neurocognitive mechanism (...) specialized for a form of moral reasoning: cheater detection. The second involves the moral sentiments triggered by participating in collective actions, which are relevant to organizational behavior. The third involves the evolved programs whereby our minds socially construct groups, and how these can be harnessed to reduce racism and foster true diversity in the workplace. In each case, we discuss how what has been learned about these evolved programs might inform the study and practice of business ethics. (shrink)

Whether ethical screening affects portfolio performance is an important question that is yet to be settled in the literature. This paper aims to shed further light on this question by examining the performance of a large global sample of Islamic equity funds from 1984 to 2010. We find that IEFs underperform conventional funds by an average of 40 basis points per month, consistent with the underperformance hypothesis. In line with popular media claims that Islamic funds are a safer investment, IEFs (...) outperformed conventional funds during the recent banking crisis. However, we find no such outperformance for other crises or high volatility periods. Based on fund holdings-based data, we provide evidence of a negative curvilinear relation between fund performance and ethical screening intensity, consistent with a return trade-off to being more ethical. (shrink)

Corruption has been a major obstacle to economic growth around the world. In this paper, we examine how firms interact with corrupt government officials either to minimize the impact of corruption on their operations or to maximize their benefit of paying a bribe. Our estimates show that firms know exactly what they need and use their limited resources to bribe only relevant government authorities. In other words, firms are rational bribers who know exactly what they need and optimize (...) their bribes to fulfill that need. This type of intentional bribery could be reduced by enhanced institutional environments and improved openness of the economy. (shrink)

Corruption has been a major obstacle to economic growth around the world. In this paper, we examine how firms interact with corrupt government officials either to minimize the impact of corruption on their operations or to maximize their benefit of paying a bribe. Our estimates show that firms know exactly what they need and use their limited resources to bribe only relevant government authorities. In other words, firms are rational bribers who know exactly what they need and optimize (...) their bribes to fulfill that need. This type of intentional bribery could be reduced by enhanced institutional environments and improved openness of the economy. (shrink)

Postmodernism, a poorly defined term, is nevertheless influencing art, architecture, literature and philosophy. And despite its definitional ambiguities, some philosophers see in postmodernism a reason for the rise and interest in business ethics. This view is challenged on two grounds: (I) its philosophical source in Europe; and (2) its vocabulary. Martin Heidegger, one of the major forces in postmodernism’s rise, left a confusing legacy. In his early years, Heidegger advocated moral subjectivism; in his later years, he argued that moral (...) standards could be found in the lives of human gods whose pronouncements would replace the precepts of a Western Civilization he found decadent.Contemporary postmodernism seems to take inspiration from the views of both the younger and older Heidegger even though he, himself, saw contradictions between them. The confusion is compounded by incorporation of Neitzsche’s God-is-dead thesis into Heideggerian thought, thereby, confronting philosophers with a dilemma: if God is out of the picture, and if objective rules derived from human nature do not exist, what human gods can lead us? Will they come from a political or cultural elite? How should we know them? Why should we trust them? Unless-and until-these questions are answered, it is unwise to build business ethics on a postmodern foundation.Another-and seemingly insignificant-reason for rejecting postmodernism ethics is the esoteric vocabulary used by its expositors to advance it. More jargon will not help philosophers who try to respond to moral questions raised by business managers themselves. (shrink)

Postmodernism, a poorly defined term, is nevertheless influencing art, architecture, literature and philosophy. And despite its definitional ambiguities, some philosophers see in postmodernism a reason for the rise and interest in business ethics. This view is challenged on two grounds: (I) its philosophical source in Europe; and (2) its vocabulary. Martin Heidegger, one of the major forces in postmodernism’s rise, left a confusing legacy. In his early years, Heidegger advocated moral subjectivism; in his later years, he argued that moral (...) standards could be found in the lives of human gods whose pronouncements would replace the precepts of a Western Civilization he found decadent.Contemporary postmodernism seems to take inspiration from the views of both the younger and older Heidegger even though he, himself, saw contradictions between them. The confusion is compounded by incorporation of Neitzsche’s God-is-dead thesis into Heideggerian thought, thereby, confronting philosophers with a dilemma: if God is out of the picture, and if objective rules derived from human nature do not exist, what human gods can lead us? Will they come from a political or cultural elite? How should we know them? Why should we trust them? Unless-and until-these questions are answered, it is unwise to build business ethics on a postmodern foundation.Another-and seemingly insignificant-reason for rejecting postmodernism ethics is the esoteric vocabulary used by its expositors to advance it. More jargon will not help philosophers who try to respond to moral questions raised by business managers themselves. (shrink)

This article considers the problem of how employees and observers of business ethics behaviors often do not know how to safely and effectively engage with business ethics issues and cases. The ameliorative method of social situational business ethics framing was analyzed. Key parts of the related literature from philosophy, sociology, organizational studies, and business ethics are reviewed. A literature gap between general framing theory and business ethics was identified with respect to the need for (...) social situational framing in business ethics at the micro individual, meso organizational, and macro institutional levels. Theoretical propositions for bridging the literature gap and a wide variety of business ethics engagement case examples are developed as illustrations of and support for the propositions. Practical social situational business ethics framing implications for safe and effective business ethics engagement are considered. (shrink)

This article considers the problem of how employees and observers of business ethics behaviors often do not know how to safely and effectively engage with business ethics issues and cases. The ameliorative method of social situational business ethics framing was analyzed. Key parts of the related literature from philosophy, sociology, organizational studies, and business ethics are reviewed. A literature gap between general framing theory and business ethics was identified with respect to the need for (...) social situational framing in business ethics at the micro individual, meso organizational, and macro institutional levels. Theoretical propositions for bridging the literature gap and a wide variety of business ethics engagement case examples are developed as illustrations of and support for the propositions. Practical social situational business ethics framing implications for safe and effective business ethics engagement are considered. (shrink)

There have been spectacular villains in business that have received a great deal of attention in recent years, such as Elizabeth Holmes, Adam Neumann, and the Sackler family. All of them were supported to varying extents by others who were integral to their rise and fall, what business psychologist Max Bazerman calls "a cast of complicitors." Did those others know the extent they were contributing to unethical behaviour? How responsible were they for such behavior? In Profiles in (...) Complicity, Bazerman explores the role that others play in supporting unethical behavior in workplaces and organizations, through a host of examples such as those above, and offers a guide for readers to examine the roles they themselves may have in enabling wrongdoing and the responsibility we all have to keep harm-doers from destroying our organizations and our society. The book synthesizes scholarship from a range of disciplines, including psychology, philosophy, economics, and sociology, and provides useful approaches to thinking about all levels of complicity. Bazerman starts with a set of chapters exploring various profiles on differnet types of complicity, ranging from those who are knowing, true partners of wrong-doers to those who unknowingly benefit from systemic priviledge, or those who are overly loyal to an organization. Many readers will have witnessed people engaging in behaviors they believed were wrong, behaviors they would never engage in themselves, and then had to discern whether and how to take action. Profiles in Complicity will help readers understand the psychology of complicity, avoid being complicit in wrongdoing, and become better employees, citizens, and human beings in the process. The book will also offer direct guidance for organizations seeking to avoid ethical lapses, beyond simply looking for bad apples. (shrink)

A flourishing literature assesses how sustainable business models create and capture value in socio-ecological systems. Nevertheless, we still know relatively little about how the organization of sustainable business models—of which cross-sector partnerships represent a core and distinctive mechanism—can support socio-ecological resilience. We address this knowledge gap by taking a complex adaptive systems (CAS) perspective. We develop a framework that identifies the key strategic, institutional, and learning elements of partnerships that sustainable business models rely on to support (...) socio-ecological resilience. With our analytical framework, we underpin the importance of assessing sustainable business initiatives in terms of their impact on resilience at the level of socio-ecological systems, not just of organizations. Therefore, we reveal how cross-sector partnerships provide the organizational support for sustainable business models to support socio-ecological resilience. By combining the key features of CAS and the key elements of partnerships, we provide insight into the formidable task of designing cross-sector partnerships so that they support socio-ecological resilience and avoid unintended consequences. (shrink)

According to the regulations of the Polish Ministry of Science and Higher Education, university graduates should have to know a foreign language at B2 level, as described in The Common European Framework of Reference, and they should know its specialized variety. These are the only recommendations concerning general language courses and their specialized varieties. It is up to schools of foreign languages or other institutions providing language courses for institutions of higher education to determine requirements concerning language for (...) specific purposes. However, students are rarely asked to contribute to the development of curricula and syllabi. This article presents the results of a survey conducted among students of Economics and Management at the University of Białystok. The survey was devoted to students’ perceptions of Business English in English courses conducted by the School of Foreign Languages at the University of Białystok. The aim of the survey was to answer the following questions: - what do students of Economics and Management at the University of Białystok believe to be the appropriate proportion of general English to Business English? - when would they like to start learning Business English? - what Business English topics do students find interesting? - how do Economics and Management students use the knowledge and skills gained in Business English classes? The article also presents possible implications of the survey for ESP course designers, and stresses the importance of needs analysis for developing ESP syllabi in the context of Polish tertiary education. (shrink)

“Ought” cannot be derived from “is,” so why should facts about human nature be of interest to business ethicists? In this article, we discuss why the nature of human nature is relevant to anyone wishing to create a more just and humane workplace and society. We begin by presenting evolutionary psychology as a research framework, and then present three examples of research that illuminate various evolved cognitive programs. The first involves the cognitive foundations of trade, including a neurocognitive mechanism (...) specialized for a form of moral reasoning: cheater detection. The second involves the moral sentiments triggered by participating in collective actions, which are relevant to organizational behavior. The third involves the evolved programs whereby our minds socially construct groups, and how these can be harnessed to reduce racism and foster true diversity in the workplace. In each case, we discuss how what has been learned about these evolved programs might inform the study and practice of business ethics. (shrink)

The Reality Club is an informal group of adventurous intellectuals whose by-invitation-only membership roster reads like a Who's Who of American arts, science, politics, and business—particle physicist Gerald Feinberg, anthropologist Mary Catherine Bateson, linguist Vitaly Shevoroshkin, cyberneticist and video artist Paul Ryan. Theirs are the cutting-edge minds of our time, whose ideas are creating the reality of tomorrow. The Reality Club has been meeting once or twice a month, in private sessions in New York City, since 1981. Now it's (...) going public in a series of thematic books, of which WAYS OF KNOWING—thirteen provocative essays on the theme of how we learn, think, and process information—is the third volume. Like its predecessors, SPECULATIONS and DOING SCIENCE, it is required reading for anyone who appreciates the life of the mind, the unflinching search for truth, and reading for sheer intellectual pleasure. (shrink)

Nurses’ experiences in, and the overall effectiveness of, widely used alternative‐to‐discipline programs to manage nurses’ substance‐use problems have not been adequately scrutinized. We uncovered the conflicted official and experiential ways of knowing one such alternative‐to‐discipline program in a Canadian province. We explicated this conflict through an institutional ethnography analysis. Ethnographic data from interviews with 12 nurses who were enrolled in an alternative‐to‐discipline treatment program and three program administrators, as well as institutional texts, were analyzed to explore how institutional practices and (...) power relations co‐ordinated and managed nurses’ experiences. Analysis revealed the acritical acceptance of a standardized program not based on current norms of practice. Potential and actual conflicts of interest, power imbalances, and prevailing corporate interests were rife. Nurses were not afforded the same rights to quality ethical health care as other citizens. ‘Expert’ physicians’ knowledge was privileged while nurses’ knowledge was subordinated. Conclusions were that regulatory bodies cannot rely on the taken‐for‐granted standardized treatment model in widespread use. Individualized treatment alternatives reflecting current, scientific evidence must be offered to nurses, and nurses’ knowledge, expertise, and experiences need to be included in decision‐making processes in these programs. (shrink)

Business ethics research has long examined the dichotomy between remaining silent or reporting ethical misconduct to a third party. Little is known, however, about ethical conversations within a work group after observing misconduct. Specifically, we do not know how many members of their work group individuals choose to communicate with. These conversations could have important implications for creating an ethical workplace. We propose that psychological standing is an important driver of individuals’ decisions not to remain silent and to (...) instead raise moral concerns with a greater number of others in their work group. In addition, integrating existing work on structural power, psychological standing, and the bystander effect, we develop a moderated mediation model with both structural power position and work group size as contextual drivers of psychological standing. Our model is supported across four studies using different designs and methodological approaches. Our results contribute to the understanding of when and why individuals raise moral concerns, and they provide insights into how an ethical context is created in organizations. (shrink)

Solomon’s article and Binmore’s response exemplify a standard exchange between the game theorist and those critical of applying game theory to ethics. The critic of game theory lists a number of problems with game theory and the game theorist responds by arguing that the critic’s objections are based on a misrepresentation of the theory. Binmore claims that the game theorist is in the position of the innocent man who, when asked why he beats his wife, must explain that he doesn’t (...) beat his wife at all (Binmore, 2). However, even if we agree that the denial is true, we might still like to know why, if you are not beating your wife, do others consistently accuse you of doing so? Or, to get away from this rather sexist metaphor, why are critics of game theory like Solomon (according to game theorists) consistently getting game theory wrong?While, as I argue in the first section, critics of game theory such as Solomon may misrepresent game theory, this misrepresentation is not entirely their own fault. The way in which game theory is traditionally presented is misleading. For example, students are usually first introduced to game theory through the prisoner’s dilemma. It is compelling drama, but lousy PR for the use of ethics in game theory. (You want to know what to do? Let’s see how two thieves reason.) However, while Binmore is right to argue that game theory neither assumes nor entails the theory of human nature that Solomon finds objectionable, Solomon is also right to argue that game theory is promulgated and applied with what appear to be a robust set of assumptions about human motivation. I argue in the second section, however, that in fact neither these applications of game theory, nor game theory itself, is committed to a particular theory of human motivation. Thus, while game theory is not able to provide a complete ethical theory (assuming that a theory of human motivation is essential to such a theory), it is not contrary to ethics. In the final section I note that Aristotle, rather than being the alternative to using game theory in business ethics, as Solomon suggests, actually points the way to an ethical theory that can combine a discussion of both game theory and “those nagging and controversial questions about what it is that people do and ought to care about” (Solomon, 7). (shrink)

When two agents engage in a joint action, such as rowing together, they exercise joint know-how. But what is the relationship between the joint know-how of the two agents and the know-how each agent possesses individually? I construct an “active mutual enablement” account of this relationship, according to which joint know-how arises when each agent knows how to predict, monitor, and make failure-averting adjustments in response to the behaviour of the other agent, while actively enabling the (...) other to make such adjustments. I defend the AME account from three objections, and I then use this account as the platform for an examination of the reducibility of joint know-how to joint propositional knowledge. A summative account of joint propositional knowledge is incompatible with the reduction of joint know-how to joint propositional knowledge, whereas a distributive account is not. I close by highlighting some open questions the AME account brings into view concerning the evolutionary origin and scaling up of joint know-how. (shrink)

When should we interfere in the course of a stranger’s life? While philosophers have discussed at length extreme cases of assisting poor people in famine stricken countries, much less attention has been given to casual, everyday episodes. If I overhear two people discussing a place they are about to visit, and know that it is closed for renovation, should I interfere and tell them so? If I stand next to a customer who has not been given enough change in (...) the supermarket, should I point that out or mind my own business? Using the Kantian notions of love and respect, I answer such questions. I claim that Kant’s terminology is ill-suited for instructing us how to deal with others with whom we are personally involved, but is important for our encounters with strangers. I suggest that we take seriously Kant’s claim that we are “united in one dwelling place”. When around others, keep an open eye to the possibility that they might need help. If there is good reason to suppose that you may help, knock on their door. Let them decide whether they want to open it. They are totally entitled to decline the offer, but should keep in mind that it was given as part of the joint venture of living together with others. The interference should therefore not be regarded as an infringement of privacy. (shrink)

Stanley and Williamson have defended the intellectualist thesis that knowing-how is a subspecies of knowing-that by appeal to the syntax and semantics of ascriptions of knowing-how. Critics have objected that this way of defending intellectualism places undue weight on linguistic considerations and fails to give sufficient attention to empirical considerations from the scientific study of the mind. In this paper, I examine and reject Stanley's recent attempt to answer the critics.

In this paper I develop three different arguments against the thesis that knowledge-how is a kind of knowledge-that. Knowledge-that is widely thought to be subject to an anti-luck condition, a justified or warranted belief condition, and a belief condition, respectively. The arguments I give suggest that if either of these standard assumptions is correct then knowledge-how is not a kind of knowledge-that. In closing I identify a possible alternative to the standard Rylean and intellectualist accounts of knowledge-how. This alternative view (...) illustrates that even if the arguments given here succeed it might still be reasonable to hold that knowing how to do something is a matter of standing in an intentional relation to a proposition other than the knowledge-that relation. (shrink)

Runaway climate change and persistent inequality are ravaging the world and humanity. Who can help lead us to a better future? Business. These massive dual challenges-and other profound shifts like pandemics, resource constraints, and shrinking biodiversity-threaten our very existence on the planet. Yet division and discord risk undermining our response, just when we need to come together. Global partnership and leadership are lacking, free trade and globalization are under attack, and populism continues to breed intolerance and disruption. At this (...) critical time in history, the imperative to reimagine our economies and companies could not be more urgent. Fortunately, many in the business community-from large corporations to microenterprises-are helping to solve our most profound challenges by deploying long-term, purpose-led business models that put people and planet first. And they are profiting on this new path with new tools, AI and data-driven transparency, and radical improvements in the economics of clean technologies. The key question has flipped from "Why would you do sustainability?" to "Why wouldn't you?" In this paradigm-shifting book, former Unilever CEO Paul Polman and sustainable-business guru Andrew Winston provide a model to help leaders build companies that contribute more to the world than they use or take-that is, net positive companies. They bypass the last gasps of denial to show how purpose and profits are inextricably linked and how collective action can deliver the scale of change and transformation the world needs. Net Positive outlines the principles and practices for surviving and thriving, based on the experience of one world-leading company, Unilever, and other groundbreaking global organizations. This essential book is for leaders, executives, managers, and professionals who want to succeed, but know that winning requires caring deeply about serving the world. Building a net positive company is the key, and this book shows the way. (shrink)

Know how and ability have a seemingly fraught relationship. I deepen the tension here, by arguing for two new pieces of data concerning know how and ability. First, know how ascriptions have two distinct readings that differ in their entailments to ability: one entails ability, the other does not. Second, in certain cases, the indeterminacy of certain ability claims infects both readings of know how claims. No existing accounts of the relationship between know how and (...) ability captures both data points, I argue; but a certain kind of intellectualism has special resources to account for them. Ascriptions of knowledge of infinitival questions give rise to a distinctive kind of context-sensitivity specific to infinitivals. I show how on an intellectualist view where, very roughly, knowing how to do something is knowing an answer to an infinitival question about your abilities, this context-sensitivity accounts for the relationship between know how and ability. (shrink)

Entrepreneurs often express their reliance on intuition for several types of decisions while labelling its source somewhere hidden in a black box of our mind. Such expressions leads us to the exploration of the concept of intuition in the field of spirituality as this field addresses the inner aspects of our mind. Therefore this paper embeds intuition in the domain of spirituality for understanding entrepreneurs’ use of intuition. It examines the following questions. What is spirituality? Where do the fields of (...) spirituality and entrepreneurship meet? What is the place of intuition in the literature on entrepreneurship? What could be the epistemology on intuition as part of spirituality? What is intuition? How is intuition acquired? What do people know about their intuition? How do we know what we know about intuition? What is the potential role of intuition in disciplines such as education? For understanding the concept of intuition a philosophical base has been followed, inspired by the teachings of Sri Aurobindo on types of knowledge and levels of consciousness. The use of intuition is somewhat subjective as it stems not from the analytical mind, nor the subconscious mind, but from higher consciousness. Intuition therefore has been considered as a holistic spiritual approach to facilitate entrepreneurial processes and activities through a coping style to manage external stimuli and as a core training part in the process of entrepreneurship so that it works as an internal resource in all entrepreneurial processes. (shrink)

What is the relationship between the linguistic properties of knowledge-how ascriptions and the nature of knowledge-how itself? In this chapter I address this question by examining the linguistic methodology of Stanley and Williamson (2011) and Stanley (2011a, 2011b) who defend the intellectualist view that knowledge-how is a kind of knowledge-that. My evaluation of this methodology is mixed. On the one hand, I defend Stanley and Williamson (2011) against critics who argue that the linguistic premises they appeal to—about the syntax and (...) semantics of knowledge-how and knowledge-wh ascriptions—do not establish their desired conclusions about the nature of knowledge-how itself. But, on the other hand, I also criticize the role that linguistic considerations play in Stanley’s (2011a) response to apparent Gettier-style counterexamples to intellectualism. (shrink)

The orientation of this paper is that there is no special science of "business ethics" any more than there is one of "medical ethics" or "legal ethics". While there may be issues that arise in medicine or law that require special treatment, the ways of relating to such issues are derived from a basic ethical stance. Once one has evolved such an ethical stance and thus has incorporated a fundamental mode of relating to her or his fellow human beings, (...) the "how" to deal with various ethical "issues" will follow as a natural consequence of one's ethical stance or modality. It is not necessary, in the formation of one's fundamental ethical stance to know if one is a utilitarian or a deontologist. It is doubtful whether Buddha knew what kind of ethics he was practising. If one conceives of ethics as something extrinsic to various disciplines and attempts to first practise a discipline and then to apply ethics to modify the results of that discipline it is entirely possible that conflicts will result between what is perceived of as the proper pursuit of that discipline and the ethical considerations. The argument of this paper is that it is more efficacious (in addition to being more true) to take ethical considerations into account in the construction of the definition of the discipline. This paper is devoted to showing that business and ethics are not two different and competing fields of interest (thus requiring a discipline of business ethics to be grafted onto the study of business enterprise), but that ethical concerns are part and parcel of the very concept of a business enterprise and the internal operation of a business organization. (shrink)

Knowledge how to do things is a pervasive and central element of everyday life. Yet it raises many difficult questions that must be answered by philosophers and cognitive scientists aspiring to understand human cognition and agency. What is the connection between knowing how and knowing that? Is knowledge how simply a type of ability or disposition to act? Is there an irreducibly practical form of knowledge? What is the role of the intellect in intelligent action? This volume contains fifteen state (...) of the art essays by leading figures in philosophy and linguistics that amplify and sharpen the debate between "intellectualists" and "anti-intellectualists" about mind and action, highlighting the conceptual, empirical, and linguistic issues that motivate and sustain the conflict. The essays also explore various ways in which this debate informs central areas of ethics, philosophy of action, epistemology, philosophy of language, and philosophy of mind and cognitive science. Knowing How covers a broad range of topics dealing with tacit and procedural knowledge, the psychology of skill, expertise, intelligence and intelligent action, the nature of ability, the syntax and semantics of embedded questions, the mind-body problem, phenomenal character, epistemic injustice, moral knowledge, the epistemology of logic, linguistic competence, the connection between knowledge and understanding, and the relation between theory and practice. This is the book on knowing how--an invaluable resource for philosophers, linguists, psychologists, and others concerned with knowledge, mind, and action. (shrink)

A good surgeon knows how to perform a surgery; a good architect knows how to design a house. We value their know-how. We ordinarily look for it. What makes it so valuable? A natural response is that know-how is valuable because it explains success. A surgeon’s know-how explains their success at performing a surgery. And an architect’s know-how explains their success at designing houses that stand up. We value know-how because of its special explanatory link (...) to success. But in virtue of what is know-how explanatorily linked to success? This essay provides a novel argument for the thesis that know-how’s special link to success is to be explained at least in part in terms of its being, or involving, a doxastic attitude that is epistemically alike propositional knowledge. It is argued that the role played by know-how in explaining intentional success shows that the epistemic differences between know-how and knowledge, if any, are less than usually thought; and that "revisionary intellectualism", the view that know-how is true belief that might well fall short of knowledge, is not really a stable position. If its explanatory link to success is what makes know-how valuable, an upshot of my argument is that the value of know-how is due, to a considerable extent, to its being, or involving, a kind of propositional knowledge. (shrink)

ABSTRACTA longstanding tradition in philosophy distinguishes between knowthatand know-how. This traditional “anti-intellectualist” view is soentrenched in folk psychology that it is often invoked in supportof an allegedly equivalent distinction between explicit and implicitmemory, derived from the so-called “standard model of memory.”In the last two decades, the received philosophical view has beenchallenged by an “intellectualist” view of know-how. Surprisingly, defenders of the anti-intellectualist view have turned to the cognitivescience of memory, and to the standard model in particular, todefend their (...) view. Here, I argue that this strategy is a mistake. As it turns out, upon closer scrutiny, the evidence from cognitivepsychology and neuroscience of memory does not support theanti-intellectualist approach, mainly because the standard modelof memory is likely wrong. However, this need not be interpretedas good news for the intellectualist, for it is not clear that theempirical evidence necessarily supp... (shrink)

Orthodoxy has it that knowledge is absolute—that is, it cannot come in degrees. On the other hand, there seems to be strong evidence for the gradability of know-how. Ascriptions of know-how are gradable, as when we say that one knows in part how to do something, or that one knows how to do something better than somebody else. When coupled with absolutism, the gradability of ascriptions of know-how can be used to mount a powerful argument against intellectualism (...) about know-how—the view that know-how is a species of propositional knowledge. This essay defends intellectualism from the argument of gradability. It is argued that the gradability of ascriptions of know-how should be discounted as a rather superficial linguistic phenomenon, one that can be explained in a way compatible with the absoluteness of the state reported. (shrink)

This chapter explores the relationship between knowing-how and skill, as well other success-in-action notions like dispositions and abilities. I offer a new view of knowledge-how which combines elements of both intellectualism and Ryleanism. According to this view, knowing how to perform an action is both a kind of knowing-that (in accord with intellectualism) and a complex multi-track dispositional state (in accord with Ryle’s view of knowing-how). I argue that this new view—what I call practical attitude intellectualism—offers an attractive set of (...) solutions to various puzzles concerning the connections between knowing-how and abilities and skills to perform intentional actions. (shrink)

What does it mean to know how to do something? This book develops a comprehensive account of know-how, a crucial epistemic goal for all who care about getting things right, not only with respect to the facts, but also with respect to practice. It proposes a novel interpretation of the seminal work of Gilbert Ryle, according to which know-how is a competence, a complex ability to do well in an activity in virtue of guidance by an understanding (...) of what it takes to do so. This idea is developed into a full-fledged account, Rylean responsibilism, which understands know-how in terms of the normative guidance and responsible control of one's acts. Within the complex current debate about know-how, this view occupies a middle ground position between the intellectualist claim that know-how just is propositional or objectual knowledge and the anti-intellectualist claim that know-how just is ability. In genuine know-how, practical ability and guiding intellect are both necessary, but essentially intertwined. (shrink)