Many theorists writing about moral responsibility accept that voluntary control is necessary for responsibility. Call such theorists volitionists. Recently, volitionism has been called into question by theorists I call nonvolitionists. Yet neither volitionists nor nonvolitionists have carefully articulated a clear volitionist thesis, nor have they sufficiently explained the concept of voluntary control that somehow seems connected to volitionism. I argue that attempts to explain the volitionist thesis, voluntary control, and their relation are more problematic than have previously (...) been recognized. Instead, I recommend understanding volitionism in terms of intentional actions and omissions. This understanding has several benefits. It clarifies the debate and its parameters, it avoids the problematic notion of voluntary control while relying on the clearer notion of intentional action, and it highlights that the debate between volitionists and nonvolitionists essentially concerns the nature and scope of obligations. As a result, understanding volitionism in terms of intentional actions and omissions can help breathe new life into the volitionist debate. (shrink)

Responding to Kunneman’s argument that the notion of ‘ethical complexity’ introduces an existential and ethical turn in the field of complexity thinking, it is argued that Kunneman’s concept of ‘diapoiesis’ corresponds to a critical interpretation of ‘complexity thinking’. By applying critical complexity thinking to the notion of voluntary work, Kunneman explores the possibility of rearticulating the notion of voluntary work outside the boundaries of the static economic paradigm of consumption and production of labor. He redefines voluntary work (...) in terms of the many tensions that emerge as a result of belonging to a number of spheres simultaneously. Reconfigured by what can be called a ‘dialogical hermeneutics of complexity thinking’ Kunneman exposes the moral narrative that underpins the ethical imperative that is inextricably linked to ‘civic meaningfulness’. (shrink)

The present dissertation explores the Aristotelian notion of the bekousion. This notion---together with its opposite, the akousion---assumes center stage in those parts of Aristotle's ethical works where he examines the conditions under which an action is open to moral evaluation. It also plays an important role in Nicomachean Ethics III 5, where Aristotle argues that people are the makers of their own character. The main aim of the dissertation is to show that Aristotle's use of "bekousion" and "akousion " to (...) qualify actions reflects considerations of moral responsibility, and that these, in turn, answer to principles that are themselves moral, and not just metaphysical. Proving this result is philosophically significant because a number of prominent contemporary philosophers have understood moral evaluation as a two-step procedure. That is, they believe, non-moral critertia---especially causal criteria---serve to determine whether an individual is responsible for an action; and it is only after this first step, and depending on the results it yields, that moral considerations about the action come into play. Aristotle's treatment of topics such as action, duress, and the formation of character exposes the error of this position by clarifying that ascriptions of moral responsibility always presuppose a moral context, and are in large measure independent of causal considerations. (shrink)

Nearly 400 million adults have been vaccinated against COVID-19. Children have been excluded from the vaccination programmes owing to their lower vulnerability to COVID-19 and to the special protections that apply to children’s exposure to new biological products. WHO guidelines and national laws focus on medical safety in the process of vaccine approval, and on national security in the process of emergency authorisation. Because children suffer much from social distancing, it is argued that the harms from containment measures should be (...) factored in a broader perspective on the good of the child. Considering the available knowledge on the disease, vaccine, and coping strategies, the decision about vaccine access to children is a public responsibility. The ultimate choice is a matter of paediatric informed consent. Moreover, jurisdictions that permit non-participation in established childhood vaccination programmes should also permit choice of vaccines outside of the approved programmes. Even if vaccine supply is too short to cover the paediatric population, the a priori exclusion of children is unjust. It may also exacerbate local and global inequalities. The second part of the paper delineates a prudent and ethical scheme for gradual incorporation of minors in vaccination programmes that includes a rigorous postvaccination monitoring. This is a theoretical paper in ethics that uses the Pfizer vaccine as a stock example, without discussing possible differences among existing vaccines. The key purpose is reflection on the good of the child in emergencies and vaccine policymaking. All data relevant to the study are included in the article and in its refernces. (shrink)

The Roman Catholic theological approach to euthanasia is radically prohibitive. The main theological argument for this prohibition is the so-called “stewardship argument”: Christians cannot escape accounting to God for stewardship of the bodies given them on earth. This contribution presents an alternative approach based on European existentialist and philosophical traditions. The suggestion is that exploring the fullness of our relational responsibility is more apt for a pluralist – and even secular – debate on the legitimacy of euthanasia.

We argue that voluntary mental health registries integrated into the 9-1-1 system, where patients and caregivers can establish a repository of this information, will help fill this information gap by enabling first responders to quickly understand the context of a call for service with a mental health component, and to make better informed decisions. Despite valid concerns about privacy, stigma, and the potential misuse of protected health information, such registries, if carefully designed and administered, can improve the health outcomes (...) of 9-1-1 calls for service involving mental health-related crises. (shrink)

In an interesting response to an article I published in CQ that questions the ability of advance directives to reflect autonomy, Christopher Tollefsen raises a number of issues that deserve greater attention. Tollefsen offers several examples to illustrate how the critique of advance directives I offer would also threaten other choices that most people would consider autonomous. Importantly, I largely agree that the examples Tollefsen offers should be captured as autonomous. Where I disagree, however, is whether these examples reflect the (...) particular type of second order decision strategy that I categorize advance directives as, and so whether the critique of advance directives I offer, if accepted, would commit us to an unreasonably narrow conception of autonomy. (shrink)

In the article, the author analyzes methodological approaches to the study of the concept of historical responsibility, comparing the German tradition of study with the voluntary actions ontology of M.M. Bakhtin 's. The German tradition, influenced by the thinking of World War II, emphasizes the perception of responsibility in the context of the relationship with guilt, which raises a substantial question about the nature of responsibility and its boundaries. In particular, H. Arendt formulates the concept of banality of evil, (...) focusing on the disappearance of internal perception of responsibility, but does not solve the question of the origins of such feeling. The Russian religious tradition, presented by M.M. Bakhtin, allows to propose a way to solve the issues raised due to the identification of ontological grounds of individual responsibility. Nevertheless, M.M. Bakhtin conclusions are also important for solving the problem of collective responsibility. Bakhtin addresses responsibility as an ontological characteristic of human existence, opposing its freedom. Responsibility manifests itself in acts, but ontologically precedes a separate action performed by a person. The role of the act is that it allows the person himself to understand the burden of responsibility and act on these prerequisites. The transfer of the Bakhtins methodology from individual to collective responsibility makes it possible to link the moment of its occurrence not to public recognition, but to the very fact of the individual 's entry into a certain community. The ontological integrity of the individual also acquires a social dimension, not only synchronic but also diachronic. According to the author, the application of the Bakhtins methodology in the field of social research makes it possible to consider problems of historical responsibility in the context of more fundamental philosophical questions about the relationship between individual and collective identity, the dynamics of identity, the combination of regularity and variability in human behavior. (shrink)

Given the preponderance of corporate social responsibility initiatives across the corporate landscape and the correspondingly escalating demand for volunteers who participate in these initiatives, a need exists to better understand how to effectively motivate their voluntary engagement with tasks. Against this backdrop, this study argues the need to enhance their volunteer work meanings. We hypothesize that pride in volunteer work and volunteering as a calling are determinants of perceptions of the meaningfulness of volunteer work. In addition, we reveal that (...) an organization’s social responsibility climate (SRC) is a key moderator in these relationships. Interestingly, an SRC is a double-edged sword such that it strengthens the relationship between meaning and pride, yet weakens the relationship between meaning and calling. Findings are discussed, along with managerial implications and future research directions. (shrink)

The American Journal of Bioethics, Volume 11, Issue 8, Page W1-W3, August 2011.

In an interesting response to an article I published in CQ that questions the ability of advance directives to reflect autonomy, Christopher Tollefsen raises a number of issues that deserve greater attention. Tollefsen offers several examples to illustrate how the critique of advance directives I offer would also threaten other choices that most people would consider autonomous. Importantly, I largely agree that the examples Tollefsen offers should be captured as autonomous. Where I disagree, however, is whether these examples reflect the (...) particular type of second order decision strategy that I categorize advance directives as, and so whether the critique of advance directives I offer, if accepted, would commit us to an unreasonably narrow conception of autonomy. (shrink)

Drawing on constructionist theory, this study examines how the media portrayed five public reporting events initiated by the Fair Labor Association (FLA), considering whether the coverage encourages or discourages companies from undertaking a reporting initiative as part of their ethical management. Media coverage was limited but generally favorable across all five events. Coverage frequently included claims made by FLA spokespersons and provided basic facts about the organization and its activities. Extensive detail about labor violations found by monitors was often included. (...) Additional media coverage centered around themes of public reporting and transparency, an assessment of the FLA’s work, brand accountability and responsibility of corporations with regard to working conditions and labor standards, and specifics about the factory monitoring and partnering with factories and NGOs that is necessary to achieve change. Counter-claims brought question to the FLA’s efforts. Explanations about why the social condition exists were fairly limited, and thus, provided little insight into how the problems might be resolved. We discuss managerial implications regarding public reporting initiatives and media coverage, particularly regarding the countering effects of positive coverage and diminishing news stories. (shrink)

Despite much research now being published on Environmental, Social, and Governance (ESG) investments and Initial Public Offerings (IPOs) withdrawal risk, there appears to be a lack of evidence on the prospective IPO withdrawal risk associated with voluntary disclosure of ESG policies. This paper investigates the influence of ESG disclosure on IPO withdrawal by comparing voluntary ESG disclosure to conventional IPOs in the international market. A large data set is employed here, containing 33,535 failed and successful IPOs from 1995 (...) to 2019 from several nations with their own legal systems, cultural norms, and economic systems. The findings reveal that voluntary disclosure of ESG practices does significantly reduce the likelihood of an IPO withdrawal, by as much as 48%. These findings strongly suggest that organizations engaged in ESG activities perceive voluntary disclosure as an incentive, to adhere to social expectations. Consequently, reducing the asymmetry of information between IPO participants minimizes the withdrawal risk these companies face, hence diminishing doubts about their legitimacy. The results have consequences for IPO businesses, investors, researchers, and regulators. (shrink)

Firms and industries increasingly subscribe to voluntary codes of conduct. These self-regulatory governance systems can be effective in establishing a more sustainable and inclusive global economy. However, these codes can also be largely symbolic, reactive measures to quell public criticism. Cross-sector alliances (between for-profit and nonprofit actors) present a learning platform for infusing participants with greater incentives to be socially responsible. They can provide multinationals new capabilities that allow them to more closely ally social responsibility with economic performance. This (...) paper examines learning facilitators in cross-sector alliances that enrich corporate understanding of stakeholder concerns. It suggests that these organizational learning experiments can translate into globally responsible practices and processes that improve the content and effectiveness of voluntary corporate codes. (shrink)

Over 1000 companies have either curtailed or else completely ceased operations in Russia as a response to its invasion of Ukraine, a mass corporate exodus of a speed and scale which we’ve never seen. While corporate withdrawal appears to have considerable public support, it’s not obvious that it has done anything to hamper the Russian war effort, nor is it clear what the long-run effects of corporate withdrawal as a regularised response to war might be. Given this, it’s important the (...) evaluate the ethical merits of such a response. In this paper I critique what I take to be the two most common arguments given in favour of voluntary corporate withdrawal, which I label ‘the instrumental argument’ and ‘the clean hands argument’ respectively. After illustrating their shortcomings, I reframe corporations’ predicament as a ‘spattered hands’ case—one where they may do good by remaining in a war-waging state, but where they contribute indirectly to grave wrongdoing by doing so. Drawing on ideas from the ‘Business for Peace’ and ‘Business and Human Rights’ literature, I highlight the potentially positive role of corporate presence within war-waging countries, before highlighting four considerations which corporations ought to bear in mind when determining whether to withdraw, or whether it is the lesser evil to stay and to let their hands be spattered. (shrink)

Firms and industries increasingly subscribe to voluntary codes of conduct. These self-regulatory governance systems can be effective in establishing a more sustainable and inclusive global economy. However, these codes can also be largely symbolic, reactive measures to quell public criticism. Cross-sector alliances (between for-profit and nonprofit actors) present a learning platform for infusing participants with greater incentives to be socially responsible. They can provide multinationals new capabilities that allow them to more closely ally social responsibility with economic performance. This (...) paper examines learning facilitators in cross-sector alliances that enrich corporate understanding of stakeholder concerns. It suggests that these organizational learning experiments can translate into globally responsible practices and processes that improve the content and effectiveness of voluntary corporate codes. (shrink)