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Profile: Mike Martin (University College London)
  1. Mike W. Martin (2000). Meaningful Work: Rethinking Professional Ethics. Oxford University Press.
    As commonly understood, professional ethics consists of shared duties and episodic dilemmas--the responsibilities incumbent on all members of specific professions joined together with the dilemmas that arise when these responsibilities conflict. Martin challenges this "consensus paradigm" as he rethinks professional ethics to include personal commitments and ideals, of which many are not mandatory. Using specific examples from a wide range of professions, including medicine, law, high school teaching, journalism, engineering, and ministry, he explores how personal commitments motivate, guide, and give (...)
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  2. Mike W. Martin (2002). Personal Meaning and Ethics in Engineering. Science and Engineering Ethics 8 (4):545-560.
    The study of engineering ethics tends to emphasize professional codes of ethics and, to lesser degrees, business ethics and technology studies. These are all important vantage points, but they neglect personal moral commitments, as well as personal aesthetic, religious, and other values that are not mandatory for all members of engineering. This paper illustrates how personal moral commitments motivate, guide, and give meaning to the work of engineers, contributing to both self-fulfillment and public goods. It also explores some general frameworks (...)
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  3.  43
    Mike W. Martin (2007). Happiness and Virtue in Positive Psychology. Journal for the Theory of Social Behaviour 37 (1):89–103.
    Positive psychologists aspire to study the moral virtues, as well as positive emotions, while retaining scientific objectivity. Within this framework, Martin Seligman, a founder of positive psychology, offers an empirically-based argument for an ancient and venerable theme: happiness can be increased by exercising the virtues. Seligman's project is promising, but it needs to pay greater attention to several methodological matters: greater care in defining happiness, so as to avoid smuggling in value assumptions of the sort suggested by the title of (...)
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  4. Mike W. Martin (1981). Rights and the Meta-Ethics of Professional Morality. Ethics 91 (4):619-625.
  5.  32
    Mike W. Martin (2006). Moral Creativity in Science and Engineering. Science and Engineering Ethics 12 (3):421-433.
    Creativity in science and engineering has moral significance and deserves attention within professional ethics, in at least three areas. First, much scientific and technological creativity constitutes moral creativity because it generates moral benefits, is motivated by moral concern, and manifests virtues such as beneficence, courage, and perseverance. Second, creativity contributes to the meaning that scientists and engineers derive from their work, thereby connecting with virtues such as authenticity and also faults arising from Faustian trade-offs. Third, morally creative leadership is important (...)
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  6.  14
    Mike W. Martin (1997). Self-Deceiving Intentions. Behavioral and Brain Sciences 20 (1):122-123.
    Contrary to Mele's suggestion, not all garden-variety self-deception reduces to bias-generated false beliefs (usually held contrary to the evidence). Many cases center around self-deceiving intentions to avoid painful topics, escape unpleasant truths, seek comfortable attitudes, and evade self-acknowledgment. These intentions do not imply paradoxical projects or contradictory belief states.
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  7.  95
    Mike W. Martin (1994). Adultery and Fidelity. Journal of Social Philosophy 25 (3):76-91.
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  8.  14
    Mike W. Martin (2006). From Morality to Mental Health: Virtue and Vice in a Therapeutic Culture. OUP Usa.
    In this wide-ranging, accessible book, Martin asks: are we replacing morality with therapy, in potentially confusing and dangerous ways, or are we creatively integrating morality and mental health? Martin touches on practical concerns like love, work, self-respect, self-fulfillment, guilt, depression, crime, violence, and addictions. He uses examples from popular culture as well as drawing on a line of thought that includes Plato, the Stoics, Freud, Nietzsche, and contemporary psychotherapeutic theories. In the end, Martin convincingly shows how both morality and mental (...)
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  9.  3
    Mike W. Martin (1988). Self-Deception and Morality. Philosophical Review 97 (3):442-444.
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  10.  74
    Mike W. Martin (1983). Humour and Aesthetic Enjoyment of Incongruities. British Journal of Aesthetics 23 (1):74-85.
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  11. Mike W. Martin (1995). Everyday Morality an Introduction to Applied Ethics. Monograph Collection (Matt - Pseudo).
     
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  12.  59
    Mike W. Martin (1992). Whistleblowing: Professionalism, Personal Life, and Shared Responsibility for Safety in Engineering. Business and Professional Ethics Journal 11 (2):21-40.
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  13.  7
    Mike W. Martin (2007). Creativity: Ethics and Excellence in Science. Lexington Books.
    Creativity explores the moral dimensions of creativity in science in a systematic and comprehensive way. A work of applied philosophy, professional ethics, and philosophy of science, the book argues that scientific creativity often constitutes moral creativity—the production of new and morally variable outcomes. At the same time, creative ambitions have a dark side that can lead to professional misconduct and harmful effects on society and the environment.
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  14.  14
    Roland Schinzinger & Mike W. Martin (1983). Commentary. Business and Professional Ethics Journal 3 (1):67-77.
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  15.  14
    Mike W. Martin (2001). Responsibility for Health and Blaming Victims. Journal of Medical Humanities 22 (2):95-114.
    If we are responsible for taking care of our health, are we blameworthy when we become sick because we failed to meet that responsibility? Or is it immoral to blame the victim of sickness? A moral perspective that is sensitive to therapeutic concerns will downplay blame, but banishing all blame is neither feasible nor desirable. We need to understand the ambiguities surrounding moral responsibility in four contexts: (1) preventing sickness, (2) assigning financial liabilities for health care costs, (3) giving meaning (...)
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  16.  5
    Mike W. Martin (1999). Depression: Illness, Insight, and Identity. Philosophy, Psychiatry, and Psychology 6 (4):271-286.
  17.  19
    Mike W. Martin (1993). Love's Constancy. Philosophy 68 (263):63 - 77.
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  18. Mike W. Martin (2009). Suffering in Happy Lives. In Lisa Bortolotti (ed.), Philosophy and Happiness. Palgrave Macmillan 100--115.
     
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  19.  2
    Mike W. Martin (1993). Love's Constancy. Philosophy 68 (263):63-77.
    ‘Marital faithfulness’ refers to faithful love for a spouse or lover to whom one is committed, rather than the narrower idea of sexual fidelity. The distinction is clearly marked in traditional wedding vows. A commitment to love faithfully is central: ‘to have and to hold from this day forward, for better for worse, for richer for poorer, in sickness and in health, to love and to cherish, till death us do part… and thereto I plight [pledge] thee my troth [faithfulness]’. (...)
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  20.  8
    Mike W. Martin (1997). Advocating Values. Teaching Philosophy 20 (1):19-34.
    With reference to the “Campus Wars” debates, this paper argues that within the classroom, professional responsibilities justify professors advocating for personal commitments which are pertinent to their discipline. In fact, given a professor’s commitment to pursuing truth in the classroom, this advocacy is both inevitable and desirable. The question to ask, then, is what separates appropriate from inappropriate forms of influence on students. The author draws on the American Association of University Professors’ Statement of Professional Ethics to explore ethical tensions (...)
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  21.  39
    Mike W. Martin (2010). Personality Disorders and Moral Responsibility. Philosophy, Psychiatry, and Psychology 17 (2):127-129.
    In “Personality Disorders: Moral or Medical Kinds—or Both?” Peter Zachar and Nancy Nyquist Potter (2010) reject any general dichotomy between morality and mental health, and specifically between character vices and personality disorders. In doing so, they provide a nuanced and illuminating discussion that connects Aristotelian virtue ethics to a multidimensional understanding of personality disorders. I share their conviction that dissolving morality–health dichotomies is the starting point for any plausible understanding of human beings (Martin 2006), but I register some qualms about (...)
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  22.  15
    Mike W. Martin (2002). On the Evolution of Depression. Philosophy, Psychiatry, and Psychology 9 (3):255-259.
  23.  11
    Mike W. Martin (1983). Applied and General Ethics. Bowling Green Studies in Applied Philosophy 5:34-44.
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  24.  27
    Mike W. Martin (1996). Personal Ideals in Professional Ethics. Professional Ethics 5 (1/2):3-27.
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  25.  12
    Mike W. Martin (1994). Religion Ethics and Professionalism. Professional Ethics, a Multidisciplinary Journal 3 (2):17-35.
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  26.  9
    Mike W. Martin (1999). Good Fortune Obligates: Gratitude, Philanthropy, and Colonialism. Southern Journal of Philosophy 37 (1):57-75.
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  27.  23
    Mike W. Martin (2002). Provoking Thoughts on Professionalism. International Journal of Applied Philosophy 16 (2):279-283.
    In this book, Michael Davis, one of the most insightful writers on professional ethics, substantially revises and integrates fifteen of his previously published articles, making them available to a wider audience. Several professions are emphasized: law, engineering, and police work (including international law enforcement). Yet the topics discussed have relevance to all areas of professional ethics: defining professions, the moral authority of professional codes, intelligently interpreting codes, professional autonomy and discretion, dirty hands, and goals in teaching professional ethics.
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  28.  23
    Mike W. Martin (2007). Happiness, Virtue, and Truth in Cohen's Logic-Based Therapy. International Journal of Applied Philosophy 21 (1):129-133.
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  29. Mike W. Martin (1993). Kevin R. Murphy, Honesty in the Workplace Reviewed By. Philosophy in Review 13 (5):251-252.
     
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  30.  21
    Mike W. Martin (2002). Meaningful Work and Professional Ethics. Professional Ethics, a Multidisciplinary Journal 10 (1):89-100.
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  31.  10
    Mike W. Martin (1981). Professional and Ordinary Morality: A Reply to Freedman. Ethics 91 (4):631-633.
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  32.  18
    Mike W. Martin (2011). Of Mottos and Morals. International Journal of Applied Philosophy 25 (1):49-60.
    At their best, mottos help us cope by crystallizing attitudes, eliciting resolve, and guiding conduct. Mottos have moral significance when they allude to the virtues and reflect the character of individuals and groups. As such, they function in the moral space between abstract ethical theory and contextual moral judgment. I discuss personal mottos such as those of Isak Dinesen (“I will answer”) and group mottos such as found in social movements (“Think globally, act locally”), professions (“Above all, do no harm”), (...)
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  33.  25
    Mike W. Martin (2005). Paradoxes of Moral Motivation. Journal of Value Inquiry 39 (3-4):299-308.
    In suggesting that “philanthropy is almost the only virtuewhich is sufficiently appreciated by mankind,” Thoreau did not wish to denigrate charity, but he took offense when even minor Christian leaders were ranked above Newton, Shakespeare, and other creative individuals “who by their lives and works are a blessing to mankind.”1 Such individuals might be motivated primarily by caring for nonmoral goods, such as scientific truth, aesthetic appreciation, or creative achievement. Yet, paradoxically, they often benefit humanity far more than they could (...)
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  34. Mike W. Martin & Donald L. Gabard (2001). Conflict of Interest and Physical Therapy. In Michael Davis & Andrew Stark (eds.), Conflict of Interest in the Professions. Oxford University Press 314--332.
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  35.  15
    Mike W. Martin (2006). Moral Creativity. International Journal of Applied Philosophy 20 (1):55-66.
    Moral creativity consists in identifying, interpreting, and implementing moral values in ways that bring about new and morally valuable results, often in response to an unprecedented situation. It does not mean inventing values subjectively, as Sartre and Nietzsche suggested. Moral creativity plays a significant role in meeting role responsibilities, exercising leadership, developing social policies, and living authentically in light of moral ideals. Kenneth R. Feinberg’s service in compensating the victims of 9/11 provides a paradigm instance.
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  36.  15
    Mike W. Martin (2009). Happily Self-Deceived. Social Theory and Practice 35 (1):29-44.
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  37.  7
    Mike W. Martin (1994). Teaching Philanthropy Ethics. Teaching Philosophy 17 (3):245-260.
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  38.  7
    Mike W. Martin (forthcoming). Psychotherapy as Cultivating Character. Philosophy, Psychiatry, and Psychology 19 (1):37-39.
  39.  11
    Mike W. Martin (1984). Demystifying Doublethink. Social Theory and Practice 10 (3):319-331.
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  40. Mike W. Martin (1986). Terence Penelhum, Butler (The Arguments of the Philosophers) Reviewed By. Philosophy in Review 6 (10):521-524.
     
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  41.  15
    Mike W. Martin (1999). Explaining Wrongdoing in Professions. Journal of Social Philosophy 30 (2):236–250.
  42.  9
    Mike W. Martin (1997). Professional Distance. International Journal of Applied Philosophy 11 (2):39-50.
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  43.  11
    Mike W. Martin (1980). Reason and Utopianism in Wolff's Anarchism. Southern Journal of Philosophy 18 (3):323-334.
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  44.  14
    Mike W. Martin (1999). Alcoholism as Sickness and Wrongdoing. Journal for the Theory of Social Behaviour 29 (2):109–131.
    It is now commonplace to call persons sick when their wrongdoing becomes entrenched, extensive, and extreme. This mixing of moral and therapeutic categories seems incoherent if we uncritically embrace a morality-therapy dichotomy: Behavioral problems like alcoholism are either moral or therapeutic matters, but not both. This paper dissolves the dichotomy by arguing that chronically abusive drinking is simultaneously a sickness and wrongdoing. Alcoholism is at least partly a self-inflicted impairment of responsible agency that has unhealthy consequences and usually requires therapeutic (...)
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  45.  1
    Mike W. Martin (1997). Caring About Clients. Professional Ethics, a Multidisciplinary Journal 6 (1):55-75.
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  46.  1
    Mike W. Martin (1996). Personal Ideals in Professional Ethics. Professional Ethics, a Multidisciplinary Journal 5 (1):3-27.
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  47.  6
    Mike W. Martin (2004). On Moralizing in Business Ethics. Business and Professional Ethics Journal 23 (3):107-114.
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  48.  3
    Mike W. Martin (1999). Depression and Moral Health: A Response to the Commentary. Philosophy, Psychiatry, and Psychology 6 (4):295-298.
  49.  7
    Mike W. Martin (1993). What's Fair in Love? Southern Journal of Philosophy 31 (4):393-407.
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  50.  5
    Haavard Koppang & Mike W. Martin (2004). On Moralizing in Business Ethics. Business and Professional Ethics Journal 23 (3):107-114.
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