The aim of this paper is to examine the role of methodology in action research. It begins by showing how, as a form of inquiry concerned with the development of practice, action research is nothing other than a modern 20th century manifestation of the pre‐modern tradition of practical philosophy. It then draws in Gadamer's powerful vindication of the contemporary relevance of practical philosophy in order to show how, by embracing the idea of ‘methodology’, action research functions to sustain a distorted (...) understanding of what practice is. The paper concludes by outlining a non‐methodological view of action research whose chief task is to promote the kind of historical self‐consciousness that the development of practice presupposes and requires. (shrink)

This article addresses the treatment of individuals who experience conflict between their religious convictions and their same-sex attraction. Recently, attention has been drawn to the ethical issues involved in the practice of sexual reorientation therapy (SRT) with such conflicted individuals. This article reviews the ethical arguments for and against SRT through the lens of the general ethical principles of the American Psychological Association's (2002) ethics code. Practitioners are then challenged to think about how they might respond virtuously (Meara, Schmidt, & (...) Day, 1996) when presented with such a client. Thought questions are presented to assist therapists to develop in virtue while working with religious clients who are conflicted about same-sex desire. (shrink)

: This essay breaks new ground in defending the view that contemporary care-based ethics and early Confucian ethics share some important common ground. Luo also introduces the notion of relational virtue in an attempt to bridge a conceptual gap between relational caring ethics and agent-based virtue ethics, and to make the connections between the ethics of care and Confucian ethics philosophically clearer and more defensible.

I defend these claims: (1) 'Pleasure' has exactly one English antonym: 'unpleasure.' (2) Pleasure is the most convincing example of an organic unity. (3) The hedonic calculus is a joke. (4) An important type of pleasure is background pleasure. (5) Pleasures in bad company are still good. (6) Higher pleasures aren't pleasures (and if they were, they wouldn't be higher). Thesis (1) merely concerns terminology, but theses (2)-(6) are substantive, evaluative claims.

The widely accepted “continuing bonds” model of grief tells us that rather than bereavement necessitating the cessation of one’s relationship with the deceased, very often the relationship continues instead in an adapted form. However, this framework appears to conflict with philosophical approaches that treat reciprocity or mutuality of some form as central to loving relationships. Seemingly the dead cannot be active participants, rendering it puzzling how we should understand claims about continued relationships with them. In this article, we resolve this (...) tension by highlighting two fundamental aspects of paradigmatic loving relationships that can, and often do, continue in an adapted form following bereavement: love and mutual shaping of interests, choices, and self-concepts. Attention to these continuing features of relationships helps to capture and clarify the phenomenological and behavioral features of continuing bonds. However, love and mutual shaping must also change in important ways following bereavement. Love becomes unreciprocated, and although the dead continue to shape our interests, choices, and self-concepts, we predominantly shape their legacies and memories in return. These changes place important constraints upon the nature of our interpersonal connections with the dead. (shrink)

The way we experience, investigate and interact with reality changes drastically in the course of history. Do such changes occur gradually, or can we pinpoint radical turns, besides periods of relative stability? Building on Oswald Spengler, we zoom in on three styles in particular, namely Apollonian, Magian and Faustian thinking, guided by grounding ideas which can be summarised as follows: “Act in accordance with nature”, “Prepare yourself for the imminent dawn and “Existence equals will to power”. Finally, we reach the (...) present. How to characterise the new era we entered round the year 2000? (shrink)

Ethical decision making in medicine has recently seen calls to move towards less prescriptive- based approaches that consider the particularities of each case. The main alternative call from the literature is for better understanding of phronesis concepts applied to decision making. A well-cited phronesis-based approach is Kaldjian’s five-stage theoretical framework: goals, concrete circumstances, virtues, deliberation and motivation to act. We build on Kaldjian’s theory after using his framework to analyse data collected from a three-year empirical study of phronesis and the (...) medical community. The data are a set of narratives collected in response to asking a medical community what making ethically wise decisions means to them. We found that Kaldjian’s five concepts are present in the accounts to some extent but that one of the elements, motivation, is constructed as playing a different, though still crucial role. Rather than being an end-stage of the process as Kaldjian’s framework suggests, motivation was constructed as initiating the process and maintaining the momentum of taking a phronesis-based approach. The implications for medical ethics decision-making education are significant as motivation itself is a highly complex concept. We therefore theorise that motivation is required for leading in, continuing and completing the actions of the ethical decision taken. Appreciating the central importance of motivation through the whole of Kaldjian’s framework has implications for cultivating the virtues of phronesis and courage to take the right course of action. (shrink)

The purpose of this article is to contribute to a more robust theory of leadership that shifts the frame of reference from leadership as exclusively facilitated through a single inspired leader to one that includes the view of leadership as an emergent and complex social phenomenon. The article begins with a review of the leader-centric approaches that dominated much of twentieth century leadership studies then moves on to present contemporary critiques of leader-centric approaches leading to an alternative perspective of leadership (...) as an emergent and complex social phenomenon. Viewing leadership as an emergent and complex social phenomenon changes our attitude regarding the roles that leaders and others play in the creation of leadership. A central theme of this article is the impact that the concept of emergence has on leadership theory. In response to this changing attitude, the article then moves to return to and reassess the ontological, epistemological and ethical grounds of leadership and concludes that there is an underlying philosophy that supports viewing leadership as an emergent social phenomenon and further suggests that recent work in virtue epistemology along with Calvin Schrag’s theory of communicative praxis and transversal rationality, can facilitate a better understanding of leadership as an emergent social phenomenon. (shrink)

Properly understood, Kant’s moral philosophy is incompatible with constitutivism. According to the constitutivist, being subject to the moral law cannot be a matter of free choice, and failure to c...

In an effort to meet growing stakeholder demands for transparency, accountability, and responsibility, many large organizations globally have voluntarily adopted the Global Reporting Initiative guidelines. Moreover, triggered by recent management transgressions, the ancient virtue of practical wisdom has gained increased attention from management scholars, who argue that the Aristotelian concept, with its interdisciplinary nature, has the capacity of turning management back into a holistic, contextual, and virtue-orientated practice. Especially the fact that practical wisdom is firmly based on normative values, coupled (...) with the emphasis on experience and practice, makes it well suited as a leitmotif for sustainable and responsible management. This conceptual paper builds on the link between practical wisdom and sustainability. I argue that the GRI may be regarded as an example of procedural practical wisdom in the context of sustainability reporting, specifically in terms of its emphasis on the holistic and situational dimensions, articulated through the concepts of materiality analysis and stakeholder dialogue. Practical implications, limitations, and avenues for further research are discussed. (shrink)

:How can a properly relational and anti-substantialist conception of masculinity be understood as belonging to the territorialising assemblage of the garage? Focusing on the relation between the suburban garage and masculinity, this article develops the concept of “opportunity” as part of a gendered passage of action. Two examples of the garage-assemblage are examined through their popular cultural myths. The first involves the example of disaffected working-class male youth working on cars as represented in the Australian film Metal Skin. The second (...) belongs to the “two-guys-in-a-garage start-up” allegory of Silicon Valley entrepreneurial culture in the popular narrative accounts of the Apple computer. These examples are used to explore how different cultural contexts can have a shared but differentially attuned sense of a techno-aesthetic appreciation of the relation between technology and masculine action. (shrink)

Animals, the beautiful creatures of God in the Stoic and especially in Porphyry’s sense, need to be treated as rational. We know that the Stoics ask for justice for all rational beings, but there is no significant proclamation from their side that openly talks in favour of animal justice. They claim the rationality of animals but do not confer any rights to human beings. The later Neo-Platonist philosopher Porphyry magnificently deciphers this idea in his writing On Abstinence from Animal Food. (...) Aristotle’s successor Theophrastus thinks that both animals and humans are made up of the same tissues, and like a human, animals also have the same way of perception, reasoning and appetites. My next effort would be to decipher how Porphyry illustrates Theophrastus’ perspective not in the way (the technical theory of justice) the Stoics argued. Porphyry’s stance seems more humanistic that looks for the pertinent reasons for treating animal rights from the contention of justice that Aristotle, in his early writings, defied since animals can deal with reasons. The paper highlights how much we could justificatorily demand empathetic concern for animals from the outlook of the mentioned Greek thinkers and the modern animal rights thinkers as quasi-right of animals, even if my position undertakes the empathetic ground for animals in an undeserving humanitarian way. (shrink)

Management cybernetics has been in development since the 1960s, although its implementation has been relatively modest. Two of the best-known proposals are Beer’s Viable System Model and Steinbruner’s Cybernetic Theory of Decision. Both are homeostatic systems, inspired by living organisms. Professor Juan A. Pérez López (1934–1996) argued that homeostatic systems are not fully appropriated for human beings, and proposed instead the “Freely Adaptive System” (FAS) model to explain the dynamics of an organization formed by two dynamic human systems. This model, (...) although it is within the management cybernetic paradigm, and does not propose any anthropological philosophy, is consistent with several features of the Aristotelian anthropological tradition, including epistemology, practical reason, and virtues. The FAS model can help as a compass for decision making by considering three basic criteria—effectiveness, internal efficiency and consistency—when two persons—an active agent and a reactive agent—interact repeatedly. The model sheds light on the interdependence of ethics and efficiency in successive interactions. (shrink)

The aim of this study was to describe specialist ambulance nurse students’ experiences of ethical conflicts and dilemmas in prehospital emergency care. In the autumn of 2015, after participating in a mandatory lecture on ethics, 24 specialist ambulance nurse students reported experiences and interpretations concerning conflicts and ethical dilemmas from prehospital emergency care. The text consisted of 24 written critical incidents which were interpreted using hermeneutic text interpretation. The text revealed three themes: Not safeguarding a patient’s body and identity; Not (...) agreeing on the care actions; and Not treating the patient with dignity. The SANs experiences ethical dilemmas and conflict of values when they witness how others violate a patient’s dignity. Discussion and reflection is based on ethical conflicts and dilemmas experienced when students see how caregivers do not safeguard the patient’s body or identity. When caregivers have a conflicting will, it results in patients not being treated in an ethical manner. Also, seeing how caregivers put themselves in a power position over patients is described as an ethical dilemma that students experience when they choose not to intervene. (shrink)

Animals, the beautiful creatures of God in the Stoic and especially in Porphyry’s sense, need to be treated as rational. We know that the Stoics ask for justice for all rational beings, but I think there is no significant proclamation from their side that directly talks in favour of animal justice. They claim the rationality of animals but do not confer any right to human beings. The later Neo-Platonist philosopher Porphyry magnificently deciphers this idea in his writing On Abstinence from (...) Animal Food. Aristotle’s successor Theophrastus thinks that both animals and humans are made up of the same tissues, and like humans, animals have the same perception, reasoning, and appetites. In this paper, I will attempt to show another empathetic ground that considers rational animals as friends or reincarnated relatives of human beings, as Aristotle, Pythagoras, and Theophrastus occasionally put forth in their writings. My next effort would be to decipher how Porphyry illustrates Theophratus’ perspective, not in the way (the technical theory of justice) the Stoics argued. Porphyry’s stance seems more humanistic, looking for the pertinent reasons for treating animal rights from the contention of justice that Aristotle defied since the animals can deal with reasons in his early writings. The paper highlights how much we could make justificatory demand the empathetic concern for animals from the outlook of the mentioned Greek thinkers and modern animal rights thinkers as quasi-right animals, even if my own position undertakes the empathetic ground for animals as an undeserving humanitarian way. (shrink)

In the light of late modern, postmodern and post-critical debates the difficulty of establishing a coherent theoretical framework for both critical pedagogy and youth and community work has been noted by several authors. In this article I will make the claim that critical realism, as a stance within the ontological, epistemological and aetiological paradigms, offers a way to ameliorate a number of tensions in critical pedagogy and youth and community work. Margaret Archer's theories around morphogenesis are particularly useful in re-examining (...) the tensions between essentialist and anti-essentialist views of human nature, identity and community, and structure and agency. In terms of praxis, her method allows us to wish to influence others, without descending into positivity or being satisfied with just uncovering highly individualized accounts of temporary meaning making. She also offers a way of performing critical pedagogy that does not instil a ‘knowing hopelessness’ in people, whereby they are aware of their material conditions, but do not feel enabled to act on their oppression. (shrink)

The purpose of this paper is to analyze the virtue of temperance as a moral competence in professional performance. The analysis relies on three different streams of literature: virtue ethics, positive psychology and competency-based management. The paper analyzes how temperance is defined in each of these perspectives. The paper proposes an integrative definition of temperance as “moral competence” and summarizes behaviors in business environments in which temperance plays a role.

The aim of this article is to contribute to responsible innovation by developing a conceptual framework for the processes of creativity and innovation. The hypothesis is that creative and innovative processes are similar in that both are affective in nature. I develop this conceptual framework through an interpretation of the insights of Henri Poincaré’s notion of the ‘four stages’ in the creative process and Joseph Schumpeter’s notion of the entrepreneur. Building on this framework, I analyze the creative and innovative practices (...) of the film director Lars von Trier and the entrepreneur Steve Jobs. The interpretation and analysis suggest that the processes of creativity and innovation are similar in nature in that both are based on the moods of disturbance and enthusiasm; but that they differ in that creativity is based on the feelings of interest and irritation, whereas innovation is based on the feelings of desire and anger. In the conclusion I discuss the implications of this for responsible innovation with regard to the social aspect of resistance towards innovation and the ethical aspects of anger in entrepreneurial leadership. (shrink)

Although the change of beliefs in the face of new information has been widely studied with some success, the revision of other mental states has received little attention from the theoretical perspective. In particular, intentions are widely recognised as being a key attitude for rational agents, and while several formal theories of intention have been proposed in the literature, the logic of intention revision has been hardly considered. There are several reasons for this: perhaps most importantly, intentions are very closely (...) connected with other mental states—in particular, beliefs about the future and the abilities of the agent. So, we cannot study them in isolation. We must consider the interplay between intention revision and the revision of other mental states, which complicates the picture considerably. In this paper, we present some first steps towards a theory of intention revision. We develop a simple model of an agent’s mental states, and define intention revision operators. Using this model, we develop a logic of intention dynamics, and then investigate some of its properties. (shrink)

The aim of this paper is to examine the role of methodology in action research. It begins by showing how action research is nothing other than a modern 20th century manifestation of the pre-modern tradition of practical philosophy. It then gives an explanation of Aristotelian Tradition and draws on Gadamer's powerful vindication in order to show how action research functions to sustain a distorted understanding of what practice is. The paper concludes by outlining a non-methodological view of action research whose (...) chief task is to promote the kind of historical self-consciousness that the development of practice presupposes and requires. (shrink)

This essay breaks new ground in defending the view that contemporary care-based ethics and early Confucian ethics share some important common ground. Luo also introduces the notion of relational virtue in an attempt to bridge a conceptual gap between relational caring ethics and agent-based virtue ethics, and to make the connections between the ethics of care and Confucian ethics philosophically clearer and more defensible.

This article seeks to reconsider how traditional notions of ethics-ethics that privilege reason, truth, meaning, and a fixed conception of "the human"-are upended by digital technology, cybernetics, and virtual reality. We argue that prevailing ethical systems are incompatible with the way technology refigures the concepts and practices of identity, meaning, truth, and finally, communication. The article examines how both ethics and technology repurpose the liberal humanist subject even as they render such a subject untenable. Such an impasse reformats the question (...) of ethics by introducing questions of radical alterity, making it possible for new ethical systems to emerge. (shrink)

Moral legitimacy entails intrinsic value and helps executives convince firm’s stakeholders and the general public of the ethical acceptability of an institution or its activities or projects. Social license to operate is the social approval of those affected by a certain business activity, and it is receiving increasing attention, especially in the context of controversial projects such as mining and public works. Moral legitimacy provides ethical support to SLO. Drawing from the Aristotelian-Thomistic tradition and taking substantive justice and the common (...) good of society as the key references, this paper applies the Triple Font of Morality Theory and proposes four criteria which serve to evaluate moral legitimacy: contribution of the project or activity to the common good in a better way than other alternatives, morality of the means and procedures employed, ethical evaluation of the situation including stakeholder concerns and needs, and ethical evaluation of reasonably foreseeable consequences associated with the project and how to minimize possible damage or risks, and balance foreseeable negative consequences and benefits. The application of these criteria is illustrated through a project, presented as a case study, which certainly involved controversy and problems with SLO. The project was the construction of a rail tunnel for a high-speed train near the foundations of the Sagrada Familia, the well-known monumental church in Barcelona, Spain. (shrink)

This study analyzes the at-will employment doctrine using a tool that encompasses the complementarity of results-based utilitarian ethics, rule-based duty ethics, and virtue-based character ethics. The paper begins with a discussion of the importance of the problem followed by its evolution and current status. After describing the method of analysis, the central section evaluates the employment at-will doctrine, and is informed by Lord Acton's dictum, "power tends to corrupt, and absolute power corrupts absolutely." The conclusion explores the implications of the (...) findings. (shrink)

It has become common for business practitioners and management scholars to distinguish between compliance and ethics. According to the conventional distinction as expressed in Paine’s formulation of Integrity Strategy, compliance is ordinarily a necessary but insufficient condition for ethics. Now that this distinction has been institutionalized in the most significant judicial, legislative, and regulatory developments in American business conduct management since the Enron failure, it is worth asking whether the current emphasis on ethics represents progress. Does it make logical and (...) practical sense to impose ethics as a compliance requirement, or have we come full circle? I argue that assertions of organizational ethical progress, usually involving an increase in the number and or severity of compliance restrictions, do not get the conventional distinction quite right. Moreover, under the consensus distinction, there can be no such thing as organizational ethical progress. However, our ordinary ways of talking about business conduct management often betray logical confusions about the ethics–compliance relationship. While the metaphors we employ – “higher standards,” “raising the bar,” “gray areas,” and “crossing the line,” etc. – perform a worthwhile function as standards for external evaluation of business conduct, they also have a tendency to limit and impoverish our conception of what it is to be ethical. The idea that ethics matters is fundamental to Integrity Strategy’s implicit claim, consistent with conventional wisdom and moral theory, that the objective of responsible conduct cannot be achieved solely by imposing from outside what is required but must also appeal to what is desired. (shrink)

In this article it is argued that there are notable parallels between all of the different strands within ethics on the one hand, and accountancy on the other that, in teaching, can be drawn upon to enhance students’ understanding of the latter. Accountancy, part of economics, draws on utilitarian ethics, but not solely so. Accounting, in addition, draws on deontological and communitarian strands in ethics. The article suggests that the teaching of accounting – especially to non-economists – would benefit substantially (...) from highlighting and developing these parallels. (shrink)

In a 1961 interview, Beckett warded off philosophical interpretations of his work: ‘I’m no intellectual. All I am is feeling’. Despite the emotional intensity of Beckett’s post-war writing, Beckett criticism has tended to ignore this claim, preferring the kinds of philosophical readings that Beckett here rejects. In particular, Beckett criticism underestimates the element of rage in his work. This paper argues that Beckett’s post-war breakthrough is enabled by a radical reconsideration of the nature of feeling and of rage in particular. (...) It involves the rejection of the idea of rage as pathological and the embrace of a positive conception of rage as drive or compulsion, a locus of energy and even pleasure.This paper reads the ‘Moran’ section of Molloy as a kind of ‘rage fable’, drawing on the ancient Greek concept of thymos, of anger as a virtue. It draws on Alfred Adler’s theory of the ‘masculine protest’, with which Beckett was familiar from his extensive note-taking on Adler in 1934-5, and Sianne Ngai’s discussion of the distinction between irritation and rage. According to this reading, Moran’s report charts a narrative of thymotic liberation from the irritations of servitude, prefiguring the Unnamable’s abandonment to impersonal affective intensities. It ends by suggesting that the prose of the Trilogy might be better understood, not as a ‘syntax of weakness’ but as a ‘syntax of rage’, a stylistic correlative of the imperious drive of thymos. We might then begin to understand the Trilogy as the epic of a heroic, impersonal, implacable and liberated rage. (shrink)

The idea of happiness boomed in the public as well as in the academic domain over the last decade and has not reached its peak yet. However, the understanding of happiness as being the utmost goal of human beings is hardly new. Philosophers have discussed this topic, under various terms, throughout history. One of the most recent philosophical concepts has been conducted by Wilhelm Schmid in his book Philosophie der Lebenskunst [Philosophy of the Art of Living], which is a theory (...) about the good and beautiful life from a modern perspective under consideration of the philosophical history of this topic. Martin Seligman presented the ‘happiness formula’ in his book Authentic Happiness in 2002 and research about happiness, subjective well-being and life satisfaction began to form the field of positive psychology. This article provides a critical comparative analysis of philosophical concepts of the art of living and positive psychological research from an educational point of view. It will explore the extent of common ground between these disciplines, where they differ, and where they might be complementary. (shrink)

The macro-level business ethics in Scholasticism contrasts with modern Anglo-Saxon Capitalism, which is very influential worldwide. Scholasticism, developed between the thirteenth and the mid-seventeenth centuries, deals with key elements of free market morality, including private property, contracts, profits, prices, and free competition. For over 500 years Scholasticism tried to understand economic phenomena and business activities and reflected on them from an ethical perspective. Scholasticism offered the crucial lesson of the centrality of justice and the role of practical wisdom in considering (...) market morality. Justice is seen as both a virtue and a principle, and commutative justice with the common good of society as the reference for the Scholastics, is regarded as being especially important. (shrink)

In this article I revisit MacIntyre's lecture on the idea of an educated public. I argue that the full significance of MacIntyre's views on the underlying purposes of universities only become clear when his lecture on the educated public is situated in the context of his wider ‘revolutionary Aristotelian’ philosophical project. I claim that for MacIntyre educational institutions should both support students to learn how to think for themselves and act for the common good. After considering criticisms from Putnam, Wain (...) and Harris I conclude that MacIntyre's later work points towards an idea of educated ‘community’ that is more outward looking and open to difference than his earlier articulated idea of an educated ‘public’. (shrink)

A long standing argument in philosophy purports that friendship plays a considerable role in our self-knowledge and perspectives on the world, much of which can be accredited to the enduring influence of the Aristotelian conceptualisation of friendship. More recent thinking on friendship terminations has given cause to rethink and clarify the basis of such suppositions. This has particular relevance within the realm of childhood where 'friendship termination' is considered a common experience. This article seeks to remind us that friendship can (...) also blind us to the faults of others. We may believe the friend to share the same set of values and commitments, but we can be wrong: we may see our friend through the proverbial rose-tinted glasses and fail to spot the ways in which the friend actively damages our well-being. I concentrate on four interlinked grounds for dissolving friendship within the realm of childhood so that we can better exami.. (shrink)

In view of the ethical crises that have proliferated over the last decade, scholars have reflected critically on the ideal of management as a value-neutral, objective science. The alternative conceptualization of management as a craft has been introduced but not yet sufficiently elaborated. In particular, although authors such as Mintzberg and MacIntyre suggest craft as an appropriate alternative to science, neither of them systematically describes what “craft” is, and thus how it could inform an ethical managerial orientation. In this paper, (...) we draw from the literature to elaborate three caring orientations associated with craft practices: caring for materials, caring for process, and caring for end-users. We suggest that conceptualizing management as a craft in these terms offers an approach to business ethics that goes beyond the “ethics of compliance” and toward a more embodied and embedded form of ethical enactment within organizations. (shrink)

At times, the academy seems devoid of justice because it emphasizes the cultivation of knowledge often denied to marginalized individuals and communities. As black queer feminist scholars doing praxis-driven theorizing from separate fields on the subject of black queer families and communities, we employ research methods that resist the dynamics of power and privilege that exist within normative researcher-participant exchanges. In this essay, we explore and highlight the ethical, justice-oriented, and dialogical relationship between researcher-scholars and research participants. Through story and (...) theory, we illustrate and argue that autoethnographies and narrative interviews can act as epistemological excavation tools for both researchers and participants, as they become sites of individual and collective consciousness. Our work resists capitalist models of research and instead promotes a justice-oriented and community-derived building of knowledge. (shrink)

Thoughts of mortality sometimes bring on a crisis in confidence in the meaning in one's life. One expression of this collapse is the midlife crisis. In a recent article, Kieran Setiya argues that if one can value activities as opposed to accomplishments as the primary goods in one's life then one might avoid the midlife crisis. I argue that Setiya's advice, rather than safeguarding the meaning in one's life, substitutes for it something else, a kind of happiness. I use Susan (...) Wolf's concept of meaning in order to make this case. Wolf has not written much about the importance of death, but I argue that her account of meaning shares essential features with the theories developed by Jean-Paul Sartre and Martin Heidegger. Sartre argues that death is an unqualified harm, while Heidegger argues that there is meaning in life only because we are mortal. I conclude by showing how Heidegger's theory of mortality underwrites accounts of meaning like those found in Wolf. (shrink)

Inspired by the debate about character between situationism and virtue ethics, I argue that John Doris's idea, ‘local trait’, offers a fresh insight into contemporary character education. Its positive variant, ‘local virtue’, signals an inescapable relay station of the gradual development of virtue, and serves as a promising point of departure for advanced growth. The idea of converting local virtues to more global ones is accordingly proposed to represent an empirically more realistic way of conceiving how to approach the ethical (...) ideal of global virtues. It helps to direct our gaze to the great intermediate developmental stages of virtue, which mark out a whole spectrum of virtues of varying degrees that fall short of full virtue. This new notion works together with the traditional Aristotelian account to provide a full account of how to effectively undertake the age-old educational business of the inculcation of virtues. (shrink)

The passing of Nelson Mandela and other figures of contemporary importance may prompt the interesting question of how we might or should understand the psychological, social and moral function of lamentation in human life. This paper aims to show that such responses are not just of emotional and interpersonal significance, but also of serious moral import. To this end, the paper proceeds via exploration of conceptually and morally suggestive correspondences or resonances between the logical grammar of lamentation—which, to be sure, (...) has received almost no latter day analytical attention—and that of gratitude or thankfulness in which there has been an enormous explosion of academic interest in recent years. The paper argues that there is no less case for a moral virtue of lamentation, than for a virtue of gratitude. (shrink)

The purpose of this article is twofold: to demystify the ancient concept of courage, making it more palpable for the modern reader, and to suggest the reasonably specific constraints that would restrict the contemporary tendency of indiscriminate attribution of this virtue. The discussion of courage will incorporate both the classical interpretations of this trait of character, and the empirical studies into the complex relation between the emotion of fear and behavior. The Aristotelian thesis that courage consists in overcoming the fear (...) of significant harm for a worthy cause will be further developed by exploring its relevance for military professionals today. Specific criteria will be offered in order to restrict the application of the term?courageous? to a certain type of action, as well as to demarcate this virtue from the related vices, such as recklessness. The normative aspect of our study aims to make sense of what could qualify as a worthy goal of a fearless action in the modern world. It will be argued that a courageous agent aims at alleviating or preventing harm for others in a situation of potential risk for the agent himself, while respecting the factual conditions that determine the probability of success. (shrink)

The core of the paper consists of dialogue from a true case where an employee experienced moral dilemmas following a disquieting directive from his manager. The case is considered from the perspective of Dancy's particularistic theory of moral reasons. This case was chosen not to illustrate the theory, but rather to test the assumption that an approach to moral judgement based on Ross and Dancy has general applicability. It is suggested that, in its simplest form, that approach approximates to the (...) manner in which people in organisations, without prior knowledge of ethical theorising, would ordinarily deal with comparable situations, and so it can be relatively easy to learn given practice. Based on this case, some insight is also offered into individuals' moral learning, including their need for personal qualities such as assertiveness and independence of mind. In that context a reciprocal relationship between Dancy's approach and Werhane's thinking on moral imagination is suggested. (shrink)

This paper argues against the view favored by many contemporary scholars that corrective justice in the Nicomachean Ethics is essentially compensatory and in favor of a bifunctional account according to which corrective justice aims at equalizing inequalities of both goods and evils resulting from various interactions between persons. Not only does the account defended in this paper better explain the broad array of examples Aristotle provides than does the standard interpretation, it also better fits Aristotle’s general definition of what is (...) just. In the last section, the paper argues, again against the standard interpretation, that proportional reciprocity, the kind of justice discussed in Nicomachean Ethics V.5, has two forms and is closely linked to corrective justice. Although corrective justice and proportional reciprocity are conceptually distinct and do different work in Aristotle’s political philosophy, instances of proportional reciprocity are instantiated by instances of corrective justice. This linkage, the paper concludes, helps to explain why Aristotle would assign corrective justice such a prominent place in his theory of justice. (shrink)

Happiness is a large idea. It looms enticingly before us when we are young, delivers verdicts on our lives when we are old, and seems to inform a responsible engagement with children. The question is raised: do we want this idea? I explore a distinction between rich and poor conceptions of happiness, suggesting that many sceptical arguments are directed against the latter. If happiness is to receive its teleological due, recognised in rather the way Aristotle saw it, as a final (...) end that crucially lacks specificity, it must be richly conceived without denying the significance of unhappiness or despair. I suggest that Aristotle's Nicomachean Ethics is ‘completed’ in a distinctively Aristotelian sense by authors like George Eliot and Virginia Woolf. Substantial excerpts are discussed to show how ideas like ‘making others happy’ may be richly conceived. By treating literary examples (poetically articulated, sensually received) as ineliminable reference points in our thinking, we open up a new way of imagining relationships in education. We attend communally, conversationally and often argumentatively to the dramas of human life. This, I argue, is how we grapple with large ideas and bring about ethical learning. (shrink)

I wish to discuss symbols concerned with the way we feel about the world and the way we conduct our lives in consequence of those feelings. Our conduct is guided by commands and instructions which for some reason we have to obey. We are guided by our knowledge of the world. The symbols I wish to discuss express and excite desires and preferences and that is how they affect our conduct.

In much theory there is a tendency to place thought above action, or the opposite, action over thought. The consequence of the first option is that philosophy or scientific evidence gains the upper hand in educational thinking. The consequence of the second view is that pragmatism and relativism become the dominant features. This article discusses how different branches of the Aristotelian tradition can mediate between these two views. I argue, contrary to some other Aristotelian approaches, that thinking and action are (...) both separated and yet prerequisites for each other and point to some educational consequences of this way of thinking. To build this argument I draw on selected aspects of the philosophy of Hanna Arendt, Leo Strauss and John Dewey. (shrink)

This paper addresses the question, how does wisdom contribute to management in circumstances of extreme unpredictability? We first discuss three key factors that fundamentally affect the conduct of business—human, knowledge, and the environment—as well as their characteristics and interactions. We then argue that managing the interaction between these factors to effectively deal with the complexity and unpredictability of a rapidly changing business world requires the appropriate application of wisdom, in particular ethics in the form of practical, moral, and epistemic virtues. (...) We propose that these three virtues are the link between the three factors and more effective decision-making and action taking in an unpredictable business world. A model is developed that conceptualizes the interconnection among the three factors and three virtues. This model has important academic and practical implications. For practice, the model points the way for both individuals and organizations to improve decision-making skills through the systematic expansion of perspectives gained through consideration of the three virtues. For academics, the model is an incremental, but important step in understanding the role of wisdom in management. (shrink)

Information security can be of high moral value. It can equally be used for immoral purposes and have undesirable consequences. In this paper we suggest that critical theory can facilitate a better understanding of possible ethical issues and can provide support when finding ways of addressing them. The paper argues that critical theory has intrinsic links to ethics and that it is possible to identify concepts frequently used in critical theory to pinpoint ethical concerns. Using the example of UK electronic (...) medical records the paper demonstrates that a critical lens can highlight issues that traditional ethical theories tend to overlook. These are often linked to collective issues such as social and organisational structures, which philosophical ethics with its typical focus on the individual does not tend to emphasise. The paper suggests that this insight can help in developing ways of researching and innovating responsibly in the area of information security. (shrink)