Results for 'comparative ethics'

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  1.  64
    Comparative Philosophies in Intercultural Information Ethics.Bielby Jared - 2015 - Confluence 2:233-253.
    The following review explores Intercultural Information Ethics in terms of comparative philosophy, supporting IIE as the most relevant and significant development of the field of Information Ethics. The focus of the review is threefold. First, it will review the core presumption of the field of IIE, that being the demand for an intermission in the pursuit of a founding philosophy for IE in order to first address the philosophical biases of IE by western philosophy. Second, a history (...)
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  2.  59
    Comparative Philosophies in Intercultural Information Ethics.Jared Bielby - 2015
    The following review explores Intercultural Information Ethics in terms of comparative philosophy, supporting IIE as the most relevant and significant development of the field of Information Ethics. The focus of the review is threefold. First, it will review the core presumption of the field of IIE, that being the demand for an intermission in the pursuit of a founding philosophy for IE in order to first address the philosophical biases of IE by western philosophy. Second, a history (...)
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  3. Feminist Ethics, Mothering, and Caring.Christine James - 1995 - Kinesis 22 (2):2-16.
    The relationship between feminist theory and traditionally feminine activities like mothering and caring is complex, especially because of the current diversity of feminist scholarship. There are many different kinds of feminist theory, and each approaches the issue of women's oppression from its own angle. The statement, "feminist ethics is about mothering and caring," can be critically evaluated by outlining specific feminist approaches to ethics and showing what role mothering and caring play in each particular view. In this paper, (...)
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  4.  68
    Comparative Metaethics: Neglected Perspectives on the Foundations of Morality.Colin Marshall (ed.) - 2019 - Routledge.
    This collection of new essays focuses on metaethical views from outside the mainstream European tradition. The guiding motivation is that important discussions about the ultimate nature of morality can be found far beyond ancient Greece and modern Europe. The volume’s aim is to show how rich the possibilities are for comparative metaethics, and how much these comparisons can add to contemporary discussions of the foundations of morality. Representing five continents, the thinkers discussed range from ancient Egyptian, ancient Chinese, and (...)
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  5. Ethics of Emptiness East and West: Examining Nishitani, Watsuji and Berdyaev.Anton Luis Sevilla - 2010 - In Shigemi Inaga (ed.), Questioning Oriental Aesthetics and Thinking: Conflicting Visions of "Asia" under the Colonial Empires. International Research Center for Japanese Studies. pp. 237-261.
    This paper hopes to contribute to the contemporary East-West and Buddhist-Christian dialogues through a comparative examination of how ethics is founded upon the notion of emptiness and its analogues in the thought of two Japanese thinkers, Nishitani Keiji (1900-1990) of the Kyoto School of Philosophy, Watsuji Tetsuro (1889-1960), and the Russian Christian existentialist Ni-kolai Berdyaev (1874-1948). By comparing and contrasting Nishitani's notion of double-negation (from the standpoint of being to the standpoint of nihility and to the standpoint of (...)
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  6. Disclosure and Rationality: Comparative Risk Information and Decision-Making About Prevention.Peter H. Schwartz - 2009 - Theoretical Medicine and Bioethics 30 (3):199-213.
    With the growing focus on prevention in medicine, studies of how to describe risk have become increasing important. Recently, some researchers have argued against giving patients “comparative risk information,” such as data about whether their baseline risk of developing a particular disease is above or below average. The concern is that giving patients this information will interfere with their consideration of more relevant data, such as the specific chance of getting the disease (the “personal risk”), the risk reduction the (...)
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  7.  75
    Two Cautions for a Common Morality Debate: Investigating the Argument From Empirical Evidence Through the Comparative Cultural Study Between Western Liberal Individualist Culture and East Asian Neo-Confucian Culture.Marvin J. H. Lee - 2012 - In Peter A. Clark (ed.), Contemporary Issues in Bioethics. InTech Publisher. pp. 1-14.
    The paper attempts to set a guideline to contemporary common morality debate. The author points out what he sees as two common problems that occur in the field of comparative cultural studies related to a common morality debate. The first problem is that the advocates and opponents of common morality, consciously or unconsciously, define the moral terms in question in a way that their respective meanings would naturally lead to the outcomes that each party desires. The second problem is (...)
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  8. Ethical Revaluation in the Thought of Śāntideva.Amod Lele - 2007 - Dissertation, Harvard University
    This dissertation examines the idea of _ethical revaluation_ — taking things we normally see as good for our flourishing and seeing them as neutral or bad, and vice versa — in the Mahāyāna Buddhist thinker Śāntideva. It shows how Śāntideva’s thought on the matter is more coherent than it might otherwise appear, first by examining the consistency of Śāntideva’s own claims and then by applying them to contemporary ethical thought. In so doing, it makes four significant contributions. Śāntideva claims that (...)
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  9.  93
    On the Classification of Śāntideva’s Ethics in the Bodhicaryāvatāra.Stephen E. Harris - 2015 - Philosophy East and West 65 (1):249-275.
    In this essay several challenges are raised to the project of classifying Śāntideva’s ethical reasoning given in his Bodhicaryāvatāra, or Guide to the Way of the Bodhisattva, as a species of ethical theory such as consequentialism or virtue ethics. One set of difficulties highlighted here arises because Śāntideva wrote this text to act as a manual of psychological transformation, and it is therefore often difficult to determine when his statements indicate his own ethical views. Further, even assuming we can (...)
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  10. Suffering and the Shape of Well-Being in Buddhist Ethics.Stephen E. Harris - 2014 - Asian Philosophy 24 (3):242-259.
    This article explores the defense Indian Buddhist texts make in support of their conceptions of lives that are good for an individual. This defense occurs, largely, through their analysis of ordinary experience as being saturated by subtle forms of suffering . I begin by explicating the most influential of the Buddhist taxonomies of suffering: the threefold division into explicit suffering , the suffering of change , and conditioned suffering . Next, I sketch the three theories of welfare that have been (...)
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  11.  30
    A Comparison of Approaches to Virtue for Nursing Ethics.Matt Ferkany & Roger Newham - 2019 - Ethical Perspectives 26 (3):427-457.
    As in many other fields of practical ethics, virtue ethics is increasingly of interest within nursing ethics. Nevertheless, the virtue ethics literature in nursing ethics remains relatively small and underdeveloped. This article aims to categorize which broad theoretical approaches to virtue have been taken, to undertake some initial comparative assessment of their relative merits given the peculiar ethical dilemmas facing nurse practitioners, and to highlight the prob- lem areas for virtue ethics in the (...)
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  12. Possibility and Permission? Intellectual Character, Inquiry, and the Ethics of Belief.Guy Axtell - 2014 - In Pihlstrom S. & Rydenfelt H. (eds.), William James on Religion. (Palgrave McMillan “Philosophers in Depth” Series.
    This chapter examines the modifications William James made to his account of the ethics of belief from his early ‘subjective method’ to his later heightened concerns with personal doxastic responsibility and with an empirically-driven comparative research program he termed a ‘science of religions’. There are clearly tensions in James’ writings on the ethics of belief both across his career and even within Varieties itself, tensions which some critics think spoil his defense of what he calls religious ‘faith (...)
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  13. COSMIC JUSTICE HYPOTHESES.John Corcoran & William Frank - 2014 - Bulletin of Symbolic Logic 20 (2):247-248.
    Cosmic Justice Hypotheses. -/- This applied-logic lecture builds on [1] arguing that character traits fostered by logic serve clarity and understanding in ethics, confirming hopeful views of Alfred Tarski [2, Preface, and personal communication]. Hypotheses in one strict usage are propositions not known to be true and not known to be false or—more loosely—propositions so considered for discussion purposes [1, p. 38]. Logic studies hypotheses by determining their implications (propositions they imply) and their implicants (propositions that imply them). Logic (...)
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  14.  64
    In Two Minds: A Casebook of Psychiatric Ethics.Donna Dickenson, Bill Fulford & K. W. M. Fulford - 2000 - Oxford: Oxford University Press.
    In Two Minds is a practical casebook of problem solving in psychiatric ethics. Written in a lively and accessible style, it builds on a series of detailed case histories to illustrate the central place of ethical reasoning as a key competency for clinical work and research in psychiatry. Topics include risk, dangerousness and confidentiality; judgements of responsibility; involuntary treatment and mental health legislation; consent to genetic screening; dual role issues in child and adolescent psychiatry; needs assessment; cross-cultural and gender (...)
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  15.  76
    The Two-Tiered Ethics of EDP.Edmund F. Byrne - 1995 - Journal of Business Ethics 14 (1):53-61.
    Ethical questions regarding access to and use of electronically generated data are (if asked) commonly resolved by distinguishing in Lockean fashion between raw (unworked) and refined (worked) data. The former is thought to belong to no one, the latter to the collector and those to whom the collector grants access. Comparative power separates free riders from rightful owners. The resulting two-tiered ethics of access is here challenged on the grounds that it inequitably establishes a rule of law for (...)
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  16. The Metaphysics of Goodness in the Ethics of Aristotle.Samuel Baker - 2017 - Philosophical Studies 174 (7):1839-1856.
    Kraut and other neo-Aristotelians have argued that there is no such thing as absolute goodness. They admit only good in a kind, e.g. a good sculptor, and good for something, e.g. good for fish. What is the view of Aristotle? Mostly limiting myself to the Nicomachean Ethics, I argue that Aristotle is committed to things being absolutely good and also to a metaphysics of absolute goodness where there is a maximally best good that is the cause of the goodness (...)
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  17.  19
    Ethics according to Rousseau and voltaire.Taraneh Javanbakht - 2011 - Journal of New Philosophy 1:34-37 .
    This paper of Dr. Taraneh Javanbakht includes the comparative analysis of the ethics of Rousseau and Voltaire.
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  18. On the Relationship Between Science and Ethics.Massimo Pigliucci - 2003 - Zygon 38 (4):871-894.
    The relationship between ethics and science has been discussed within the framework of continuity versus discontinuity theories, each of which can take several forms. Continuity theorists claim that ethics is a science or at least that it has deep similarities with the modus operandi of science. Discontinuity theorists reject such equivalency, while at the same time many of them claim that ethics does deal with objective truths and universalizable statements, just not in the same sense as science (...)
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  19. Moral Archetypes: Ethics in Prehistory.Roberto Thomas Arruda - 2019 - Terra à Vista - ISBN-10: 1698168292 ISBN-13: 978-1698168296.
    ABSTRACT -/- The philosophical tradition approaches to morals have their grounds predominantly on metaphysical and theological concepts and theories. Among the traditional ethics concepts, the most prominent is the Divine Command Theory (DCT). As per the DCT, God gives moral foundations to the humankind by its creation and through Revelation. Morality and Divinity are inseparable since the most remote civilization. These concepts submerge in a theological framework and are primarily accepted by most followers of the three Abrahamic traditions: Judaism, (...)
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  20. A Comparison of the Views of Augustine Shutte and Thaddeus Metz on African Philosophy and Ubuntu Ethics.Patrick Ehlers - 2017 - Dissertation, University of the Western Cape
    Abstract A COMPARISON OF THE VIEWS OF AUGUSTINE SHUTTE AND THADDEUS METZ ON AFRICAN PHILOSOPHY AND UBUNTU ETHICS In the theoretical study of Ethics much emphasis has traditionally been placed on established ethical theories, via approaches typified e.g. as deontological, divine command, utilitarian, virtue ethics and natural ethics. At UWC all these approaches, very much entrenched in the Western academic canon, have been taught, together with ethical views carried by the world religions. Over the last few (...)
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  21. Where Does the Cetanic Break Take Place? Weakness of Will in Śāntideva’s Bodhicaryāvatāra.Stephen E. Harris - 2016 - Comparative Philosophy 7 (2).
    This article explores the role of weakness of will in the Indian Buddhist tradition, and in particular within Śāntideva’s Introduction to the Practice of Awakening. In agreement with Jay Garfield, I argue that there are important differences between Aristotle’s account of akrasia and Buddhist moral psychology. Nevertheless, taking a more expanded conception of weakness of will, as is frequently done in contemporary work, allows us to draw significant connections with the pluralistic account of psychological conflict found in Buddhist texts. I (...)
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  22. Islamic Ethics and the Controversy About the Moral Heart of Confucianism.Mohammad Ashraf Adeel - 2008 - Dao: A Journal of Comparative Philosophy 7 (2):151-156.
    This essay briefly evaluates the ongoing controversy between LIU Qingping and GUO Qiyong (and their followers) about the “moral heart ”of Confucianism in order to draw acomparison with Islamic ethics for mutual illumination of the two traditions.
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  23. The Everyday's Fabulous Beyond: Nonsense, Parable and the Ethics of the Literary in Kafka and Wittgenstein.Karen Zumhagen-Yekplé - 2013 - Comparative Literature 64 (4):429-445.
    This essay takes up the significance of Wittgenstein's philosophy for our understanding of literature (and vice versa) through a comparative reading of the stakes and aims of Kafka's and Wittgenstein's respective circa 1922 puzzle texts “Von den Gleichnissen” (“On Parables”) and the Tractatus Logico-Philosophicus. The essay builds upon the so-called resolute program of Wittgenstein interpretation developed by Cora Diamond, James Conant, and others, bringing its insights to bear on Kafka's perplexing work. The essay explores the ethical weight of these (...)
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  24.  38
    How to Tell If Animals Can Understand Death.Susana Monsó - forthcoming - Erkenntnis:1-20.
    It is generally assumed that humans are the only animals who can possess a concept of death. However, the ubiquity of death in nature and the evolutionary advantages that would come with an understanding of death provide two prima facie reasons for doubting this assumption. In this paper, my intention is not to defend that animals of this or that nonhuman species possess a concept of death, but rather to examine how we could go about empirically determining whether animals can (...)
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  25. On Charlie Gard: Ethics, Culture, and Religion.Marvin J. H. Lee - 2018 - Journal of Healthcare Ethics and Administration 4 (2):1-17.
    The 2017 story of Charlie Gard is revisited. Upon the British High Court’s ruling in favor of the physicians that the infant should be allowed to die without the experimental treatment, the view of the public as well as the opinions of bioethicists and Catholic bishops are divided, interestingly along with a cultural line. American bioethicists and Catholic bishops tend to believe that the parents should have the final say while British/European bioethicists and Catholic bishops in general side with the (...)
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  26. Mental Time-Travel, Semantic Flexibility, and A.I. Ethics.Marcus Arvan - forthcoming - AI and Society:1-20.
    This article argues that existing approaches to programming ethical AI fail to resolve a serious moral-semantic trilemma, generating interpretations of ethical requirements that are either too semantically strict, too semantically flexible, or overly unpredictable. This paper then illustrates the trilemma utilizing a recently proposed ‘general ethical dilemma analyzer,’ _GenEth_. Finally, it uses empirical evidence to argue that human beings resolve the semantic trilemma using general cognitive and motivational processes involving ‘mental time-travel,’ whereby we simulate different possible pasts and futures. I (...)
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  27. Eudaimonia and Neltiliztli: Aristotle and the Aztecs on the Good Life.Lynn Sebastian Purcell - 2017 - APA Newsletter on Hispanic/Latino Issues in Philosophy 16 (2):10-21.
    This essay takes a first step in comparative ethics by looking to Aristotle and the Aztec's conceptions of the good life. It argues that the Aztec conception of a rooted life, neltiliztli, functions for ethical purposes in a way that is like Aristotle's eudaimonia. To develop this claim, it not only shows just in what their conceptions of the good consist, but also in what way the Aztecs conceived of the virtues (in qualli, in yectli).
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  28. Is Xunzi’s Virtue Ethics Susceptible to the Problem of Alienation?James Harold - 2011 - Dao: A Journal of Comparative Philosophy 10 (1):71-84.
    In this essay I argue that if Kantian and consequentialist ethical theories are vulnerable to the so-called “problem of alienation,” a virtue ethics based on Xunzi’s ethical writings will also be vulnerable to this problem. I outline the problem of alienation, and then show that the role of ritual ( li ) in Xunzi’s theory renders his view susceptible to the problem as it has been traditionally understood. I consider some replies on Xunzi’s behalf, and also discuss whether the (...)
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  29. Rethinking the Secular in Feminist Marriage Debates.Ada S. Jaarsma - 2010 - Studies in Social Justice 4 (1):47-66.
    The religious right often aligns its patriarchal opposition to same-sex marriage with the defence of religious freedom. In this article, I identify resources for confronting such prejudicial religiosity by surveying two predominant feminist approaches to same-sex marriage that are often assumed to be at odds: discourse ethics and queer critical theory. This comparative analysis opens up to view commitments that may not be fully recognizable from within either feminist framework: commitments to ideals of selfhood, to specific conceptions of (...)
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  30.  64
    Watsuji’s Ethics From the Perspective of Kata as a Technology of the Self.Jordančo Sekulovski - 2017 - European Journal of Japanese Philosophy 2:199-208.
    This paper investigates the history of systems of thought different from those of the West. A closer look at Japan’s long philosophical tradition draws attention to the presence of uniquely designed acculturation and training techniques designed as kata or shikata, shedding light on kata as a generic technique of self-perfection and self-transformation. By seeing kata as foundational to the Japanese mind and comparing it to Michel Foucault’s research on technologies of the self, the groundwork is laid for a comparative (...)
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  31.  57
    From the Principle of Rational Autonomy to the Virtuosity of Empathetic Embodiment: Reclaiming the Modern Significance of Confucian Civilization.Huaiyu Wang - 2017 - Philosophy East and West 67 (4):1222-1247.
    By laying bare the philosophical prejudices underlying certain modern deprecations of Confucianism, this article defends the integrity of Confucian civilization and reclaims its significance for the modern world. Taking on a typical criticism of Confucian Ethics by Alsadire MacIntyre, I argue that the ideal of Confucian self can be defined neither in terms of Western concepts of autonomy nor heteronomy; it consists rather in a kind of virtuosity as inspired by the empathetic openness of the self. Through a (...) study of Confucian and typical Western ethical theories, I will demonstrate further how the empathetic embodiment of the Confucian self informs an order of ritual that may still be relevant for the modern world in promoting harmonious social and political orders that can elevate the conventional and current power hierarchies into the virtuous rule of benefaction. (shrink)
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  32.  73
    Heritage of the Yoga Philosophy and Transcendental Phenomenology: The Interlocution of Knowledge and Wisdom Across Two Traditions of Philosophy.Tharakan Koshy - 2015 - In Pius V. Thomas (ed.), Knowledge, Theorization and Rights. Siliguri, West Bengal: Salesian College Publication. pp. 72-82.
    Comparative philosophy has been subjected to much criticism in the latter half of the last century, though some of these criticisms were appropriate and justified. However, in our present cultural milieu, where traditions and culture transcend their geographical boundaries, seeping through the global network of views and ideas, it seems to be a legitimate enterprise to understand one’s own traditions and culture through the critical lens of the ‘other culture’. It is such cross-cultural understanding that paved the way towards (...)
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  33.  95
    Fraser, Chris, Dan Robins, and Timothy O’Leary, Eds., Ethics in Early China: Hong Kong: Hong Kong University Press, 2011, Xvi+312 Pages. [REVIEW]Bryan Van Norden - 2013 - Dao: A Journal of Comparative Philosophy 12 (3):393-398.
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  34. A Path to the Oasis: Sharī‘Ah and Reason in Islamic Moral Epistemology.Edward Omar Moad - 2007 - International Journal for Philosophy of Religion 62 (3):135 - 148.
    I propose a framework for comparative Islamic—Western ethics in which the Islamic categories "Islam, Iman," and "Ihsan" are juxtaposed with the concepts of obligation, value, and virtue, respectively. I argue that "shari'a" refers to both the obligation component and the entire structure of the Islamic ethic; suggesting a suspension of the understanding of "shari'a" as simply Islamic "law," and an alternative understanding of "usul al-fiqh" as a moral epistemology of obligation. I will test this approach by addressing the (...)
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  35. The Science, the Ethics, the Politics: the socio-cultural aspects of modern genetics.Valentin Cheshko & Valentin Kulinichenko (eds.) - 2004 - Parapan.
    Modern genetics becomes a bridge between the natural sciences, humanities and social practtoon the social life of biomedicine and genetics this branch of science makes these branches of science by comparable in their socio-forming role to politics and economics factors. The research objective of this paper is theoretical analysis of social and cultural challenges posed by the development of basic genetics and genetic technologies. The problems of this book may be attributed to the new field of science, formed at the (...)
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  36.  16
    Not a Defence of Organ Markets.Janet Radcliffe Richards - 2019 - Journal of Practical Ethics 7 (3):54-66.
    Selgelid and Koplin’s article ‘Kidney Sales and the Burden of Proof’ (K&S 2019) presents a series of detailed and persuasive arguments, intended to demolish my own arguments against the prohibition of organ selling. And perhaps they might succeed, if the case described by the authors were anything like the one I actually make. However, notwithstanding the extensive quotations and the detailed explanations of the way I supposedly argue, this account of my position comprehensively mistakes both the conclusions I reach and (...)
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  37. Robot Betrayal: A Guide to the Ethics of Robot Deception.John Danaher - forthcoming - Ethics and Information Technology.
    If a robot sends a deceptive signal to a human user, is this always and everywhere an unethical act, or might it sometimes be ethically desirable? Building upon previous work in robot ethics, this article tries to clarify and refine our understanding of the ethics of robotic deception. It does so by making three arguments. First, it argues that we need to distinguish between three main forms of robotic deception (external state deception; superficial state deception; and hidden state (...)
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  38. Does Milton Friedman Support a Vigorous Business Ethics?Christopher Cosans - 2009 - Journal of Business Ethics 87 (3):391-399.
    This paper explores the level of obligation called for by Milton Friedman’s classic essay “The Social Responsibility of Business is to Increase Profits.” Several scholars have argued that Friedman asserts that businesses have no or minimal social duties beyond compliance with the law. This paper argues that this reading of Friedman does not give adequate weight to some claims that he makes and to their logical extensions. Throughout his article, Friedman emphasizes the values of freedom, respect for law, and duty. (...)
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  39. Civil War and Revolution.Jonathan Parry - 2018 - In Seth Lazar & Helen Frowe (eds.), The Oxford Handbook of Ethics of War. Oxford, UK:
    The vast majority of work on the ethics of war focuses on traditional wars between states. In this chapter, I aim to show that this is an oversight worth rectifying. My strategy will be largely comparative, assessing whether certain claims often defended in discussions of interstate wars stand up in the context of civil conflicts, and whether there are principled moral differences between the two types of case. Firstly, I argue that thinking about intrastate wars can help us (...)
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  40. Three Things Digital Ethics Can Learn From Medical Ethics.Carissa Véliz - 2019 - Nature Electronics 2:316-318.
    Ethical codes, ethics committees, and respect for autonomy have been key to the development of medical ethics —elements that digital ethics would do well to emulate.
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  41.  8
    K tradícii kantovského filozofovania v Prešove: Etika Andreja Vandráka.Lukáš Švihura - 2018 - Studia Philosophica Kantiana 7 (2):36-63.
    The beginning of higher education in Prešov is associated with the Lutheran College of Prešov, which showed interested in Kantian philosophy already in late 18th century. This is also reflected in the book Elements of Philosophical Ethics, written by the rector of the College, Andrej Vandrák. The study presents a comparative analysis of Kant›s ethical works and Vandrák’s textbooks and concludes that although Vandrák’s ethics was strongly influenced by Kant, he had no ambition to become his passive (...)
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  42. Islamic Ethics and the Implications for Business.Gillian Rice - 1999 - Journal of Business Ethics 18 (4):345 - 358.
    As global business operations expand, managers need more knowledge of foreign cultures, in particular, information on the ethics of doing business across borders. The purpose of this paper is twofold: to share the Islamic perspective on business ethics, little known in the west, which may stimulate further thinking and debate on the relationships between ethics and business, and to provide some knowledge of Islamic philosophy in order to help managers do business in Muslim cultures. The case of (...)
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  43. The Ethics of Marketing to Vulnerable Populations.David Palmer & Trevor Hedberg - 2013 - Journal of Business Ethics 116 (2):403-413.
    An orthodox view in marketing ethics is that it is morally impermissible to market goods to specially vulnerable populations in ways that take advantage of their vulnerabilities. In his signature article “Marketing and the Vulnerable,” Brenkert (Bus Ethics Q Ruffin Ser 1:7–20, 1998) provided the first substantive defense of this position, one which has become a well-established view in marketing ethics. In what follows, we throw new light on marketing to the vulnerable by critically evaluating key components (...)
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  44.  49
    Introduction: Towards an Ethics of Mind.Sebastian Schmidt - forthcoming - In Sebastian Schmidt & Gerhard Ernst (eds.), The Ethics of Belief and Beyond: Understanding Mental Normativity. London, UK:
    This chapter locates our overall approach within the dialectic of contemporary philosophical debates and provides an overall framework for discussion. First, I introduce the problem of mental normativity. I show how this problem poses a prima facie threat to the common assumption in epistemology and metaethics that beliefs and other attitudes are governed by robust normative requirements. Secondly, I motivate philosophical inquiry about an ethics of mind by tracing this field back to recent debates in the ethics of (...)
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  45.  88
    Evolutionary Ethics.Michael Klenk - 2019 - Introduction to Philosophy: Ethics.
    This chapter first introduces naturalistic approaches to ethics more generally and distinguishes methodological ethical naturalism (the focus of this chapter), from metaphysical ethical naturalism. The second part then discusses evolutionary ethics as a specific variant of methodological ethical naturalism. After introducing the concepts of evolutionary theory that are relevant for evolutionary ethics, I will sketch the history of evolutionary ethics, which offers an interesting lesson about why it became a controversial topic, and then focus on four (...)
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  46.  46
    Sweatshops and Free Action: The Stakes of the Actualism/Possibilism Debate for Business Ethics.Travis Timmerman & Abe Zakhem - forthcoming - Journal of Business Ethics.
    Whether an action is morally right depends upon the alternative acts available to the agent. Actualists hold that what an agent would actually do determines her moral obligations. Possibilists hold that what an agent could possibly do determines her moral obligations. Both views face compelling criticisms. Despite the fact that actualist and possibilist assumptions are at the heart of seminal arguments in business ethics, there has been no explicit discussion of actualism and possibilism in the business ethics literature. (...)
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  47. The Link Between Organizational Ethics and Job Satisfaction: A Study of Managers in Singapore. [REVIEW]Hian Chye Koh & El'fred H. Y. Boo - 2001 - Journal of Business Ethics 29 (4):309 - 324.
    Based on a survey of 237 managers in Singapore, three measures of organizational ethics (namely, top management support for ethical behavior, the organization''s ethical climate, and the association between ethical behavior and career success) are found to be associated with job satisfaction. The link between organizational ethics and job satisfaction is argued from Viswesvaran et al.''s (1998) organizational justice and cognitive dissonance theories. The findings imply that organizational leaders can favorably influence organizational outcomes by engaging in, supporting and (...)
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  48. Improving Epistemological Beliefs and Moral Judgment Through an STS-Based Science Ethics Education Program.Hyemin Han & Changwoo Jeong - 2014 - Science and Engineering Ethics 20 (1):197-220.
    This study develops a Science–Technology–Society (STS)-based science ethics education program for high school students majoring in or planning to major in science and engineering. Our education program includes the fields of philosophy, history, sociology and ethics of science and technology, and other STS-related theories. We expected our STS-based science ethics education program to promote students’ epistemological beliefs and moral judgment development. These psychological constructs are needed to properly solve complicated moral and social dilemmas in the fields of (...)
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  49. The Ethics of Algorithms: Mapping the Debate.Brent Mittelstadt, Patrick Allo, Mariarosaria Taddeo, Sandra Wachter & Luciano Floridi - 2016 - Big Data and Society 3 (2).
    In information societies, operations, decisions and choices previously left to humans are increasingly delegated to algorithms, which may advise, if not decide, about how data should be interpreted and what actions should be taken as a result. More and more often, algorithms mediate social processes, business transactions, governmental decisions, and how we perceive, understand, and interact among ourselves and with the environment. Gaps between the design and operation of algorithms and our understanding of their ethical implications can have severe consequences (...)
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  50. Virtue Ethics, Positive Psychology, and a New Model of Science and Engineering Ethics Education.Hyemin Han - 2015 - Science and Engineering Ethics 21 (2):441-460.
    This essay develops a new conceptual framework of science and engineering ethics education based on virtue ethics and positive psychology. Virtue ethicists and positive psychologists have argued that current rule-based moral philosophy, psychology, and education cannot effectively promote students’ moral motivation for actual moral behavior and may even lead to negative outcomes, such as moral schizophrenia. They have suggested that their own theoretical framework of virtue ethics and positive psychology can contribute to the effective promotion of motivation (...)
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