Despite constituting one of the most pressing ethical issues of our time, most white Christian ethicists and theologians fail to engage the issue of white supremacy in their work. As one of the most influential and prolific Christian ethicists of the past half‐century, Stanley Hauerwas represents this tendency, and provides specific reasons for his silence. This essay analyzes those reasons, and argues that a commitment to Alasdair MacIntyre’s understandings of tradition and narrative frames his view on race and prevents his (...) engagement of racism. It then highlights the ways this reflects the broader trends of silence, abstraction, and colorblindness among white Christian ethicists when it comes to the issue. Identifying these failures, the essay concludes by suggesting that Hauerwas’s first published essay in 1969, on Black Power, provides resources for theologically engaging the problems of white supremacy today. (shrink)

From the first time I encountered the problem of free will in college, it struck me that a clear-eyed view of free will and moral responsibility demanded some form of nihilism. Libertarianism seemed delusional, and compatibilism seemed in bad faith. Hence I threw my lot in with philosophers like Paul d’Holbach, Galen Strawson, and Derk Pereboom who conclude that no one is truly moral responsible. But after two decades of self- identifying as a nihilist, it occurred to me that I (...) had continued to treat my friends. (shrink)

This paper explores the character of emotion and its value in understanding ethical dilemmas in work organisations. Specifically, we examine the emotional labour of human resource professionals. Through in-depth interviews and diary study, we uncover the emotional and ethical struggles of HRPs as they search for the ‘right thing to do’ in situated interaction. Through the lens of emotion, we chart the process of how the very framing of what is deemed ‘right’ can move from the social to the moral (...) order and vice versa. Based on our findings, we contribute to understanding the linkages between emotional and ethical dilemmas, and how expectations of multiple ‘others’ at the individual, interpersonal and organisational level shape and constrain ethical choices. (shrink)

This article addresses two longstanding challenges for human resource (HR) managers; how far they can and should represent the interests of both management and workers and how they can gain the power to do so. Adopting a Kantian perspective, it is argued that to pursue an ethical human resource management (HRM), HR managers need to go some way to resolving both. Three possible avenues are considered. Contemporary approaches to organisation of the HR role associated with the work of Ulrich are (...) explored as a means of enhancing power, but rejected on the basis of research evidence as unlikely to succeed. Promotion of worker outcomes in the context of developing the link between HRM and performance offers the potential for a more ethical HRM but has not been seized by most HR managers. Finally, implementation of legislative and moral requirements to promote quality of working life is explored through the case of bullying at work. This highlights the boundaries of the HR role in a context of limited power and leads to the conclusion that it is unrealistic to look to HR managers, or at least HR managers alone, to achieve an ethical HRM. (shrink)

Mary Douglas's Purity and Danger and Herbert Fingarette's Confucius: The Secular as Sacred have had a continuous impact on cultural anthropology and the study of ancient Chinese thought, respectively, but neither has typically been read as a contribution to comparative religious ethics. This paper argues that both books developed from profound dissatisfaction with the empiricist presuppositions that dominated their fields into the 1970s and that both should be associated with the revival of American pragmatism that is currently driving a reinterpretation (...) of ethics as a social practice embedded in historically contingent discourse about agency, virtue, and social organization. This pragmatic turn results in a shift of comparative ethics away from issues of methods and metaethics in the direction of history and fieldwork as the preconditions for useful comparison. (shrink)

When Hegel first addresses moral responsibility in the Philosophy of Right, he presupposes that agents are only responsible for what they intended to do, but appears to offer little, if any, justification for this assumption. In this essay, I claim that the first part of the Philosophy of Right, “Abstract Right”, contains an implicit argument that legal or external responsibility (blame for what we have done) is conceptually dependent on moral responsibility proper (blame for what we have intended). This overlooked (...) argument satisfies the first half of a thesis Hegel applies to action in the Encyclopaedia Logic, namely, that the outer must be inner, and thus provides a necessary complement for his more explicit treatment of the second half of that thesis, that the inner must be outer. The claim that agents are only responsible for what they intended to do might appear, at first, to risk conflating legal and moral responsibility and to lack the necessary means to deal with the phenomenon of moral luck, but I argue that if it is properly situated within the whole of Hegel's philosophy of action it can be saved from both of these consequences and so take its place as an essential component of Hegel's full theory of moral responsibility. (shrink)

This thesis comprises a study of the ethical thought of Iris Murdoch with special emphasis, as evidenced by the title, on how morality is intimately connected to self-improvement aiming at perfection and how the study of fiction has an important role to play in our strive towards bettering ourselves within the framework set by Murdoch’s moral philosophy.