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Edwin Hartman [73]Edwin M. Hartman [24]
  1. Edwin M. Hartman (forthcoming). Altruism, Ingroups, and Fairness: Comments on David Messick's" Social Categories and Business Ethics". Business Ethics Quarterly.
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  2. Edwin M. Hartman (forthcoming). Donaldson on Rights and Corporate Obligations. The Ruffin Series in Business Ethics:163-172.
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  3. Edwin M. Hartman (forthcoming). Moral Philosophy, Political Philosophy, and Organizational Ethics: A Response to Phillips and Margolis. Business Ethics Quarterly.
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  4. Edwin M. Hartman (forthcoming). On Messick and Naturalism: A Rejoinder to Fort. Business Ethics Quarterly.
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  5. Edwin Hartman (2013). Aristotle on Character Formation. In. In Christopher Luetege (ed.), Handbook of the Philosophical Foundations of Business Ethics. Springer. 67--88.
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  6. Edwin Hartman (2013). 11 The Virtue Approach to Business Ethics. In Daniel C. Russell (ed.), The Cambridge Companion to Virtue Ethics. Cambridge University Press. 240.
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  7. Alejo José G. Sison, Edwin M. Hartman & Joan Fontrodona (2012). Guest Editor's Introduction: Reviving Tradition. Business Ethics Quarterly 22 (2):207-210.
    Virtue ethics, the authors believe, is distinct and superior to other options because it considers, in the first place, which preferences are worth pursuing, rather than just blindly maximizing preferences, and it takes into account intuitions, emotions and experience, instead of acting solely on abstract universal principles. Moreover, virtue ethics is seen as firmly rooted in human biology and psychology, particularly in our freedom, rationality, and sociability. Work, business, and management are presented as vital areas for the development of virtues, (...)
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  8. Edwin M. Hartman (2011). Virtue, Profit, and the Separation Thesis: An Aristotelian View. [REVIEW] Journal of Business Ethics 99 (1):5 - 17.
    If social scientists take natural science as a model, they may err in their predictions and may offer facile ethical views. Maclntyre assails them for this, but he is unduly pessimistic about business, and in rejecting the separation thesis he raises some difficulties about naturalism.Aristotle's views of the good life and of the close relationship between internal and external goods provide a corrective to Maclntyre, and in fact suggest how virtues can support social capital and thus prevail within and among (...)
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  9. Edwin M. Hartman (2009). Principles and Hypernorms. Journal of Business Ethics 88 (4):707 - 716.
    We typically test norms with reference to their usefulness in dealing with social problems and issues, though sometimes we use hypernorms to evaluate them. The hypernorms that we find most acceptable do not guide action in the way local norms do. They do, however, raise challenging questions that we should ask in evaluating any practice and its associated norms. In this respect, they differ from the principles associated with traditional, as opposed to modern, morality. As societies become more alike, in (...)
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  10. Edwin M. Hartman (2008). Reconciliation in Business Ethics: Some Advice From Aristotle. Business Ethics Quarterly 18 (2):253-265.
    It may be nearly impossible to use standard principles to make a decision about a complex ethical case. The best decision, say virtue ethicists in the Aristotelian tradition, is often one that is made by a person of good character who knows the salient facts of the case and can frame the situation appropriately. In this respect ethical decisions and strategic decisions are similar. Rationality plays a role in good ethical decision-making, but virtue ethicists emphasize the importance ofintuitions and emotions (...)
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  11. Edwin M. Hartman (2008). Socratic Questions and Aristotelian Answers: A Virtue-Based Approach to Business Ethics. [REVIEW] Journal of Business Ethics 78 (3):313 - 328.
    To teach that being ethical requires knowing foundational ethical principles – or, as Socrates claimed, airtight definitions of ethical terms – is to invite cynicism among students, for students discover that no such principles can be found. Aristotle differs from Socrates in claiming that ethics is about virtues primarily, and that one can be virtuous without having the sort of knowledge that characterizes mathematics or natural science. Aristotle is able to demonstrate that ethics and self-interest may overlap, that ethics is (...)
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  12. Bruce Buchanan & Edwin Hartman (2007). Teaching Ethics to Business Professors. Proceedings of the International Association for Business and Society 18:521-523.
    The Stern School is undertaking a program to teach business ethics to Stern professors and others who have an interest in ethics but no previous formal instruction. The two-year series of faculty seminars will produce a cadre of professors who are well equipped to do research, to write scholarly papers, and to teach business ethics at a high level. The documentation of the seminar series will be available for others to use.
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  13. Edwin M. Hartman (2006). Review of Terry L. Price, Understanding Ethical Failures in Leadership. [REVIEW] Notre Dame Philosophical Reviews 2006 (2).
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  14. Edwin M. Hartman (2006). Understanding Ethical Failures in Leadership. Business Ethics Quarterly 16 (4):630-630.
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  15. Edwin M. Hartman (2004). De Rerum Natura. The Ruffin Series of the Society for Business Ethics 2004:201-220.
    Aristotelian naturalism is a good vantage point from which to consider the moral implications of evolution. Sociobiologists err in arguing that evolution is the basis for morality: not all or only moral features and institutions are selected for. Nor does the longevity of an institution argue for its moral status. On the other hand, facts about human capacities can have implications concerning human obligations, as Aristotle suggests. Aristotle’s eudaimonistic approach to ethics suggests that the notion of interests is far subtler (...)
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  16. Laura P. Hartman & Edwin M. Hartman (2004). How to Teach Ethics. Journal of Business Ethics Education 1 (2):165-212.
    The American Assembly of Collegiate Schools of Business has called for stronger ethics programs. There are two problems with this battle cry. First, the AACSB rejects, with weak arguments, the single best way to get ethics into the curriculum. Second, the AACSB can only vaguely describe some unpromising alternatives to that strategy. A number of leading business ethicists have challenged the AACSB to defend and clarify its views, to little avail. The proposed Procedures and Standards cannot by themselves bring about (...)
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  17. Edwin M. Hartman (2001). Character and Leadership. Business and Professional Ethics Journal 20 (2):3-21.
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  18. Edwin M. Hartman (2001). Moral Philosophy, Political Philosophy, and Organizational Ethics. Business Ethics Quarterly 11 (4):673-685.
    Phillips and Margolis argue that moral philosophy is a poor basis for business ethics, but their narrow view of moral philosophywould exclude Aristotle, for one. They criticize me for assimilating states and organizations in using the Rawlsian device, but they puttoo much faith in Rawls's distinction between states and voluntary organizations and pay too little attention to the continuities betweenthem. Their plea for a conceptually autonomous ethics for organizations I interpret as reasonable and largely compatible with my ownstated opinion.
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  19. Edwin M. Hartman (2000). An Aristotelian Approach to Moral Imagination. Professional Ethics 8 (3/4):57-77.
  20. Edwin M. Hartman (2000). On Messick and Naturalism. Business Ethics Quarterly 10 (3):735-742.
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  21. Edwin M. Hartman (2000). Socratic Ethics and the Challenge of Globalization. Business Ethics Quarterly 10 (1):211-220.
    We have reached a rough moral consensus in the field of business ethics. We believe in capitalism with a safety net and enoughregulation to deal with serious market imperfections. We favor autonomy for individuals and democracy for governments, thoughnot necessarily for organizations. We recognize the rights of citizens and the different rights of employees. We respect a variety of possible sets of values, and so countenance a distinction between public and private. In other words, we are capitalists, pluralists, and liberals. (...)
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  22. Edwin M. Hartman (1998). Authority and Autonomy. Business Ethics Quarterly 8 (2):359-371.
  23. Edwin M. Hartman (1998). Altruism, Ingroups, and Fairness. The Ruffin Series of the Society for Business Ethics 1998:179-185.
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  24. Edwin M. Hartman (1998). The Role of Character in Business Ethics. Business Ethics Quarterly 8 (3):547-559.
    There is good reason to take a virtue-based approach to business ethics. Moral principles are fairly useful in assessing actions, but understanding how moral people behave and how they become moral requires reference to virtues, some of which are important inbusiness. We must go beyond virtues and refer to character, of which virtues are components, to grasp the relationship between moralassessment and psychological explanation. Virtues and other character traits are closely related to (in technical terms, they superveneon) personality traits postulated (...)
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  25. Edwin Hartman (1997). Meaning, Rules, and Bureaucracy. The Ruffin Series in Business Ethics:120-126.
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  26. Edwin Hartman (1996). Autonomy. The Ruffin Series in Business Ethics:128-134.
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  27. Edwin Hartman (1996). Against Business Ethics. The Ruffin Series in Business Ethics:91-95.
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  28. Edwin Hartman (1996). Against Theoretical Ethics. The Ruffin Series in Business Ethics:103-105.
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  29. Edwin Hartman (1996). Bibliography. The Ruffin Series in Business Ethics:189-196.
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  30. Edwin Hartman (1996). Business, Ethics, and Business Ethics. The Ruffin Series in Business Ethics:90-91.
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  31. Edwin Hartman (1996). Book Review. [REVIEW] Journal of Business Ethics 15 (6):614-680.
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  32. Edwin Hartman (1996). Culture and a Theory of Motivation. The Ruffin Series in Business Ethics:154-155.
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  33. Edwin Hartman (1996). Culture as a Way of Managing. The Ruffin Series in Business Ethics:151-154.
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  34. Edwin Hartman (1996). Contexts and Consequences. The Ruffin Series in Business Ethics:98-100.
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  35. Edwin Hartman (1996). Character and Motivation. The Ruffin Series in Business Ethics:80-83.
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  36. Edwin Hartman (1996). Culture and the Commons. The Ruffin Series in Business Ethics:157-159.
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  37. Edwin Hartman (1996). Criticizing Communities. The Ruffin Series in Business Ethics:100-101.
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  38. Edwin Hartman (1996). Choosing One's Desires. The Ruffin Series in Business Ethics:134-135.
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  39. Edwin Hartman (1996). Culture, Roles, Self. The Ruffin Series in Business Ethics:160-161.
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  40. Edwin Hartman (1996). Contractarian Views and Applied Ethics. The Ruffin Series in Business Ethics:97-98.
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  41. Edwin Hartman (1996). Dealing with Many Voices. The Ruffin Series in Business Ethics:177-182.
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  42. Edwin Hartman (1996). Emotion. The Ruffin Series in Business Ethics:135-137.
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  43. Edwin Hartman (1996). Exit. The Ruffin Series in Business Ethics:170-171.
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  44. Edwin Hartman (1996). Exit, Loyalty, and Voice. The Ruffin Series in Business Ethics:169-170.
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  45. Edwin Hartman (1996). Introduction. The Ruffin Series in Business Ethics:3-10.
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  46. Edwin Hartman (1996). Index. The Ruffin Series in Business Ethics:197-214.
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  47. Edwin Hartman (1996). Interpreting Alien Communities. The Ruffin Series in Business Ethics:57-59.
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  48. Edwin Hartman (1996). Interpretation and the Limits of Morality. The Ruffin Series in Business Ethics:20-23.
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  49. Edwin Hartman (1996). Intimate Matters. The Ruffin Series in Business Ethics:51-55.
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  50. Edwin Hartman (1996). Justice and Rule Utilitarianism. The Ruffin Series in Business Ethics:44-47.
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