In contrast to the most common view, I argue that one can consistently affirm that fundamental moral principles are objective and invariable, and yet are dependent on God. I explore and reject appealing to divine simplicity as a basis for affirming this conjunction. Rather, I develop the thesis that God is identical to the Good (the Identity View or IV) and argue that the IV does not fall to the criticisms of simplicity. I then consider a divine will theory (DWT) (...) that claims moral principles are grounded in God’s will. When the IV is conjoined with a DWT, there is reason to affirm an objective, theistically based ethics. The IV and DWT proposed here are models and while I attempt to increase their plausibility, I do not argue for their truth. The IV conjoined with a moral theory such as DWT explains the dependence of moral principles on God, while allowing for objectivity since morality is rooted in the eternal unchanging standard of the Good. (shrink)

In this paper I argue that Leibniz's ethics is a kind of virtue ethics where virtues of the agent are explanatorily primary. I first examine how Leibniz obtained his conception of justice as a kind of love in an early text, Elements of Natural Law. I show that in this text Leibniz's goal was to find a satisfactory definition of justice that could reconcile egoism with altruism, and that this was achieved through the Aristotelian virtue of friendship where friends treat (...) each other as “other selves.” Following this decisive moment, Leibniz adopted an Aristotle‐inspired ethical framework where the virtuous agent is central for moral evaluations. I then show that, despite certain developments, Leibniz's ethics retained this essential feature throughout his career. In Leibniz's later writings, God constitutes the foundation of the moral realm, and the fundamental moral endeavor of human beings consists in the imitation of God. (shrink)

Divine Motivation theory is an ethical theory with a theological foundation, attempting to explain the relation between religion and morality in the context of Christian theology with emphasizing on neo-Aristotelian and motivation-based ethics. This theory that is presented by Linda Zagzebski, provides a new form of virtue ethics that God's motives, especially that of love, are foundations of moral life and these motivational states are considered ontologically and explanatorily the basis for all moral properties and values. This theory uses five (...) steps to advance its destination. In the first step, this theory proves the personhood of God. In the second step, it argues that God has perfect virtues and motives. In the third step, it shows that God's motive in the Creation is motive of love that is the central and fundamental divine motive. In the fourth step, it discusses the doctrine of imitatio Dei and focuses on the problems of this doctrine. In the last step, it attempts to link this doctrine to the doctrine of the incarnation to resolve its problems. (shrink)

Management practices prevailing in business organizations receive considerable criticism for often treating the employee as one of many resources or an instrument to achieve the organization’s goals. As employee reification has so far been largely investigated in the scientific literature from the perspective of neo-Marxist approach, this article seeks to broaden the discussion by showing how social teaching of the Catholic Church can serve to solve the problem of reification. Although there is no doubt that universal norms of business ethics (...) can serve as protection of the employee dignity from the individual’s reification tendencies, moral relativism operating in postmodern life tends to call into question any universal moral norms. Therefore, this article discusses how responses to challenges posed by moral relativism can be obtained by applying methodological approaches proposed by the neo-Marxist classics Lukács, Honneth, and Catholic Social Teaching. The similarities and differences of these approaches are identified, and attention is also drawn to the possibilities and limitations of their application in business ethics practice. It is also demonstrated how understanding of human dignity and the attitude to a virtue, offered by social teaching of the Catholic Church, broadens the discussion on addressing the dangers posed by the person’s reification in organizations. (shrink)