The recent proliferation of new data and technologies enables increasingly finer personalization of products and prices in every domain. In insurance, this revives and enlarges old debates around fairness that have never been completely settled. We will argue that the commonly accepted “actuarial fairness” as based on the “individual cost of risk” derives in fact from a conflation: while it indicates the average cost for a group of insureds from the perspective of an insurance company—and is therefore sound from a (...) business profitability viewpoint—it is arguable whether it represents the “fair price” for the individual insured. We first show in a historical perspective the intertwinement of conceptions of fairness with knowledge, in order to point to the alternative to actuarial fairness for insurance. We then describe the intrinsic difference between the insured and the insurer when underwriting an insurance contract. Finally, we build on this distinction to discuss the meaning of fairness in insurance prices. We thus hope to re-center the debate around insurance fairness on its underlying solidarity mechanisms rather than technical and actuarial considerations. (shrink)

ABSTRACT:Thomas Donaldson’s framework for dealing with value-conflicts between a manager’s home and host country distinguishes between a “conflict of relative [economic] development”—conflicting norms that arise because home and host are at two different stages of economic development—and a “conflict of culture,” which arises because the home and host’s different cultures generate conflicting norms on the issue the manager faces. My question here is a thought experiment. What different insights might emerge if we flipped Donaldson’s framework around? Specifically: What if we (...) viewed the kinds of conflicts that fall under Donaldson’s “conflicts of culture” as arising not because the home and host exhibit a “fundamental” conflict in cultural norms, but because they are at two different stages ofculturaldevelopment? And what if we viewed “conflicts of relative economic development” as conflicts that occur not because home and host are at two different stages of economic development but, simply, because their economies contemporaneously interact with each other in ways that generate normative conflict: call them “conflicts of economy”? (shrink)

Is a universal meaning of life (MoL) possible? In this paper I argue for an affirmative answer: Starting out from the MoL's initial definition as "the active and successful pursuit of the ultimate end in life (UEiL)" and another initial definition of the UEiL, I first introduce four UEiL and MoL categories. In the context of their discussion, I add the elements of non-physical relation and universal scope to the definitions of UEiL and MoL (sect. 2). After those more general (...) aspects, the discussion turns to the specifics of mental evolution and evolvedness. In this respect, the concept of traditional organic or physicalistic evolution is expanded to one of 'holistic evolution,' a distinction between holistic evolutionary process, the UEiL of mental evolution and the virtue of mental evolvedness is established, and the definition of as well as the chain of arguments for this paper's universalistic 'mental evolution account' of the MoL is rounded off (sect. 3). (shrink)

This study utilized a combination of questionnaires and computational modeling to investigate age-related differences in moral judgments and the underlying cognitive mechanisms among the Chinese population. Study 1 employed the Oxford Utilitarianism Scale to investigate impartial beneficence and instrumental harm across different age groups. Results indicated that older adults scored significantly higher than younger adults on both dimensions even after controlling for level of education and gender. Study 2 utilized the CNI (consequences, norms, inaction) model to gain a more nuanced (...) understanding of age differences in moral judgments. Findings indicated that older adults exhibited less sensitivity to moral norms when forming moral judgments. This implies that older individuals psychologically lean toward utilitarianism and are less influenced by prevailing norms in their moral decision-making. (shrink)

Challenges of applying universal ethics principles in research practice are widely discussed among educational researchers. Scholars have suggested different approaches to improve research practices, including acknowledging cultural relativism and practicing situated ethics. This article argues that more meaningful research processes and outcomes may be achieved by responding to three similar, yet potentially different “sets” of ethical principles: a) institutions’ (universal) research ethics; b) participants’ ethics and; c) researchers’ personal ethics. We discuss and present our exploration of these three aspects through (...) an approach which enables more flexibility for education researchers in practice. Responsive Ethics embraces the interplay of these three aspects. We suggest that the “research ethics space” generated from response to and negotiation among these three aspects has potential for more meaningful and transparent education research outcomes. By establishing a comfortable middle ground between sometimes extreme positions of the ethical principles of the participants, researcher, and the institution (universal research ethics), Responsive Ethics contributes to discussions on improving ethical research practices in education contexts. (shrink)

Using a sample of 12,061 firm-year observations from the Chinese stock market for the period of 2001–2011 and geographic-proximity-based Confucianism variables, this study provides strong evidence that Confucianism is significantly negatively associated with minority shareholder expropriation, implying that Confucianism does mitigate agency conflicts between the controlling shareholder and minority shareholders. This finding suggests that Confucianism has important influence on business ethics, and thus can serve as an important ethical philosophy or social norm to mitigate the controlling shareholder’s unethical expropriation behavior. (...) Moreover, my findings reveal that the nature of the ultimate owner attenuates the negative association between Confucianism and minority shareholder expropriation, suggesting that Confucianism’s negative impact on minority shareholder expropriation is less pronounced for state-owned enterprises than for non-state-owned enterprises. The above results are robust to a variety of sensitivity tests and my findings are valid after controlling for the potential endogeneity between Confucianism and minority shareholder expropriation. (shrink)

This study examines the concept of food morality and explores its implications for today's world. The analysis carried out allowed us to develop a theoretical construct that approaches food morality from a holistic and interconnected perspective, providing us with a new way of understanding it. This new perspective on food morality will serve as an overarching framework for guiding individual choices, public policy making, and transformative actions needed to address the complex challenges facing food systems in the modern world. The (...) theoretical approach used in this study focuses on the elements that shape food morality, considering its different contexts. This theoretical approach provides a solid basis for proposing a new food morality. (shrink)

This paper investigates how social enterprises navigate through the ethical complexity of social change and extends the ethical quandaries faced by social enterprises beyond organisational boundaries. Building on the emerging literature on the ethics of SEs, I conceptualise ethics as an engagement with power relations. I develop theoretical arguments to understand the interaction between ethical predispositions of a SE and the normative structure of the social system in which it operates. I applied this conceptualisation in a hierarchical and heterogeneous rural (...) Indian context to provide insights into the moral ambiguity of ethical decision-making and suggest pathways for ethical actions. Taking a qualitative case study approach, I followed an exemplary SE’s implementation process in India. I observed ethical challenges in designing the implementation process, selecting the beneficiaries and sustaining the programme. I also identified three actions of the SE—the action of recognition, the action of reposition and the action of collaboration—and developed a transformative process model. I discuss the theoretical implications of this research for SEs and recommend a critical engagement with ethical theories to address systemic problems. (shrink)

For researchers in Aotearoa New Zealand who intend to conduct research with people, it is common practice to first ensure that their proposals are approved by a Human Research Ethics Committee. HRECs take the role of reviewing, approving or rejecting research proposals and deciding on whether the intended research will be completed in the ‘right’, rather than the ‘wrong’ way. Such decisions are based upon a system which is guided by universal ethical principles – principles that assume there is universal (...) agreement about the ethically right way to conduct research. Increasingly, Aotearoa New Zealand is becoming more culturally diverse. Actions that are assumed as ‘right’ in reference to ethical norms endorsed in one culture or society may not always be considered ‘right’ in reference to ethical norms in another culture or society. In this article we first set out what is already known in the literature about the origins and applications of universal ethics in a research context. Next, we analyse how... (shrink)

Cultural diversity is an increasingly important phenomenon that affects not only social and political harmony but also the cohesion and efficiency of organisations. The problems that firms have with regard to managing cultural diversity have been abundantly studied in recent decades from the perspectives of management theory and moral philosophy, but there are still open questions that require deeper reflection and broader empirical analysis. Managing cultural diversity in organisations is of prime importance because it involves harmonising different values, beliefs, credos (...) and customs, and, in essence, human identity. Taking into consideration these cultural differences and harmonising them is a human rights issue and a central dimension of corporate social responsibility. Here we are going to focus on theoretical reflection about the ideas that lie behind corporate policies and organisational initiatives that deal with cultural diversity. The aim of our paper is twofold: to present a critical reflection on the ideology of tolerance, and propose an ideology of respect for dealing with cultural diversity. We start by presenting the plurality of interpretations of the concept of ideology, and justify its applicability to the field of cultural diversity. We then reflect on the differences between “tolerance” and “respect” and identifying the practical implications for managing cultural diversity. And finally, we propose a culture of respect that goes beyond tolerance and complements and legitimizes the “business case” perspective for managing cultural diversity in companies. The ideology of respect is based on the Kantian tradition and on the discursive approach where rational dialogue and argumentation are considered the legitimate process for creating a culture of intercultural respect. From this theoretical discussion of the key philosophical concepts we can suggest some general principles for managing cultural diversity in organisations. (shrink)

ABSTRACTEmployees who possess cross-cultural capabilities are increasingly sought after due to unparalleled numbers of cross-cultural interactions. Previous research has primarily focused on the bright side of these capabilities, including important individual and work outcomes. In contrast, the purpose of this study is to demonstrate that the cross-cultural capability of cultural intelligence can lead to both positive and negative outcomes. Applying the general theory of confluence, we propose that expatriates high in CQ excel in customer relationship performance, while simultaneously behaving opportunistically. (...) We also suggest that ethical relativism moderates these relationships. Using mixed methods, four separate studies generally support our predictions while also deepening our understanding of various forms of opportunism and the mechanism behind two seemingly opposing effects. Conceptual and managerial implications of CQ for opportunism, customer relationship performance, and ethics are discussed. (shrink)

Multinational corporations dominate the global business arena, but new expectations for MNC boards call to question how they might effectively manage global stakeholder relationships in this new era of accountability. Uniting political behavior theory, which describes a board’s international political orientation, and global operating governance systems outlining a set of board behaviors, we develop a typology of four types of boards. We then provide recommendations for the development of an integrative governance structure, taking into account the mechanisms, structure, endorsements, and (...) codes of conduct that MNCs can use to promote ethical behavior across MNC horizons. (shrink)

Socially responsible mutual funds match financial and environmental, social, and governance criteria in their portfolio management strategies. Several studies have examined the behavior of these funds in terms of return–risk, obtaining very different results. The present study discusses previous results and shows how these funds often outperform their conventional counterparts. Rather than the SR character of a mutual fund, a relevant explanation for this behavior is the cultural environment in which the fund operates. Thus, the ethical framework or corporate social (...) responsibility used by the fund and its management must be assessed by considering the cultural context of the fund. This notion is the main contribution of this paper. (shrink)

Western representation of countries from the Global South implies a dichotomist view of business ethics: on the one hand, universal ethics largely reproduces commonsensical views of the South as ‘less ethical’, and on the other hand, voices from the South are often conditioned to present themselves as substantially indigenous and unambiguous to be accepted as legitimate ethical subjects. We join the growing interest in bridging this gap by drawing on studies from human geography, and ask to what extent the materiality (...) of moral dilemmas bespeaks the disputed underpinning ethical values of a given space. Drawing on Henri Lefebvre’s perspective of the production of social space, we outline and apply the idea of ‘spatial ethics’ to organizations, in order to approach the entanglement between center and periphery. We analyze organizations in favelas, which are, for many authors, territories where experiences are extreme, and poverty and violence mix with vibrant culture and ingenuity. We critically approach the field of business ethics and suggest that one way of moving beyond the North–South debate is to consider that ethics cannot be transmitted or represented in empty milieus. (shrink)