Search results for 'Moral repair' (try it on Scholar)

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  1.  10
    Margaret Urban Walker (2006). Moral Repair: Reconstructing Moral Relations After Wrongdoing. Cambridge.
    1. What. Is. Moral. Repair? A woman is at home in an isolated house by the sea. It is night, and she sits on the terrace. When a car turns in toward the house, the woman gets a gun. When she hears her husband's voice, she puts the gun away  ...
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  2.  5
    Andrew I. Cohen (2016). Vicarious Apologies as Moral Repair. Ratio 29 (2):n/a-n/a.
    Apologies are key components of moral repair. They can identify a wrong, express regret, and accept culpability for some transgression. Apologies can vindicate a victim's value as someone who was due different treatment. This paper explores whether acts with vicarious elements may serve as apologies. I offer a functionalist account of apologies: acts are apologies not so much by having correct ingredients but by serving certain apologetic functions. Those functions can be realized in multiple ways. Whether the offenders (...)
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  3.  24
    Elizabeth A. Cole (2008). Apology, Forgiveness, and Moral Repair. Ethics and International Affairs 22 (4):421-428.
    These works provide a rich introduction to some of the processes needed in transitions from injustices to more humane relationships. They address different levels of moral repair—between individuals, between individuals and groups, and between political collectives.
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  4. Margaret Urban Walker (2006). Moral Repair: Reconstructing Moral Relations After Wrongdoing. Cambridge University Press.
    Moral Repair examines the ethics and moral psychology of responses to wrongdoing. Explaining the emotional bonds and normative expectations that keep human beings responsive to moral standards and responsible to each other, Margaret Urban Walker uses realistic examples of both personal betrayal and political violence to analyze how moral bonds are damaged by serious wrongs and what must be done to repair the damage. Focusing on victims of wrong, their right to validation, and their (...)
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  5.  19
    Jeff Frank (2011). Love and Ruin(S): Robert Frost on Moral Repair. Educational Theory 61 (5):587-600.
    This essay begins where Alasdair MacIntyre's After Virtue begins: facing a moral world in ruin. MacIntyre argues that this predicament leaves us with a choice: we can follow the path of Friedrich Nietzsche, accepting this moral destruction and attempting to create lives in a rootless, uncertain world, or the path of Aristotle, working to reclaim a world in which close-knit communities sustain human practices that make it possible for us to flourish. Jeff Frank rejects MacIntyre's framework and in (...)
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  6. Margaret Urban Walker (2012). Moral Repair: Reconstructing Moral Relations After Wrongdoing. Cambridge University Press.
    Moral Repair examines the ethics and moral psychology of responses to wrongdoing. Explaining the emotional bonds and normative expectations that keep human beings responsive to moral standards and responsible to each other, Margaret Urban Walker uses realistic examples of both personal betrayal and political violence to analyze how moral bonds are damaged by serious wrongs and what must be done to repair the damage. Focusing on victims of wrong, their right to validation, and their (...)
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  7.  1
    Jerry Goodstein, Ken Butterfield & Nathan Neale (forthcoming). Moral Repair in the Workplace: A Qualitative Investigation and Inductive Model. Journal of Business Ethics.
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  8.  37
    C. Bennett (2009). Review: Margaret Urban Walker: Moral Repair. [REVIEW] Mind 118 (469):215-220.
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  9.  24
    Elizabeth V. Spelman (2008). Moral Repair: Reconstructing Moral Relations After Wrongdoingby Margaret Urban Walker. Hypatia 23 (4):228-233.
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  10.  15
    Cheshire Calhoun (2007). Moral Repair: Reconstructing Moral Relations After Wrongdoing. Dialogue 46 (4):819-823.
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  11.  23
    Johan Brännmark (2008). Moral Repair: Reconstructing Moral Relations After Wrongdoing – by Margaret Urban Walker. Theoria 74 (2):169-172.
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  12.  22
    Elizabeth V. Spelman (2008). Moral Repair: Reconstructing Moral Relations After Wrongdoing (Review). Hypatia 23 (4):pp. 228-233.
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  13.  12
    Cheshire Calhoun (2007). Moral Repair. [REVIEW] Dialogue 46 (4):819-823.
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  14.  15
    Cheshire Calhoun (2007). Moral Repair: Reconstructing Moral Relations After Wrongdoing Margaret Urban Walker New York: Cambridge University Press, 2006, Xii + 250 Pp., $70.00, $27.99 Paper. [REVIEW] Dialogue 46 (04):819-.
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  15.  10
    Alexander Lucie-Smith (2012). Moral Repair: Reconstructing Moral Relations After Wrongdoing. By Margaret Urban Walker. Pp. Xii, 250, Cambridge University Press, 2006, $30.20. [REVIEW] Heythrop Journal 53 (5):845-845.
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  16.  1
    Elizabeth V. Spelman (2008). Moral Repair: Reconstructing Moral Relations After Wrongdoingby Margaret Urban Walker. Hypatia: A Journal of Feminist Philosophy 23 (4):228-233.
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  17.  5
    Brad Wilburn (2007). Review of Margaret Urban Walker, Moral Repair: Reconstructing Moral Relations After Wrongdoing. [REVIEW] Notre Dame Philosophical Reviews 2007 (5).
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  18. Johan Brännmark, Moral Repair: Reconstructing Moral Relations After Wrongdoing.
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  19. Anca Gheaus (2008). "Review of" Moral Repair. Reconstructing Moral Relations After Wrongdoing". [REVIEW] Essays in Philosophy 9 (2):10.
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  20.  5
    Mark J. Bliton & Richard M. Zaner (2001). Over the Cutting Edge: How Ethics Consultation Illuminates the Moral Complexity of Open-Uterine Fetal Repair of Spina Bifida and Patients' Decision Making. Journal of Clinical Ethics 12 (4):346.
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  21. Alisa L. Carse & Lynne Tirrell (2010). Forgiving Grave Wrongs. In Christopher Allers & Marieke Smit (eds.), Forgiveness In Perspective. Rodopi Press
    We introduce what we call the Emergent Model of forgiving, which is a process-based relational model conceptualizing forgiving as moral and normative repair in the wake of grave wrongs. In cases of grave wrongs, which shatter the victim’s life, the Classical Model of transactional forgiveness falls short of illuminating how genuine forgiveness can be achieved. In a climate of persistent threat and distrust, expressions of remorse, rituals and gestures of apology, and acts of reparation are unable to secure (...)
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  22.  40
    Lynne Tirrell (2013). Apologizing for Atrocity: Rwanda and Recognition. In Alice MacLachlan & C. Allen Speight (eds.), Justice, Responsibility, and Reconciliation in the Wake of Conflict. Springer
    Apology is a necessary component of moral repair of damage done by wrongs against the person. Analyzing the role of apology in the aftermath of atrocity, with a focus on the genocide of the Tutsi in Rwanda, 1994, this article emphasizes the role of recognition failures in grave moral wrongs, the importance of speech acts that offer recognition, and building mutuality through recognition as a route to reconciliation. Understanding the US role in the international failure to stop (...)
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  23.  9
    Elizabeth Peter & Joan Liaschenko (2013). Moral Distress Reexamined: A Feminist Interpretation of Nurses' Identities, Relationships, and Responsibilites. [REVIEW] Journal of Bioethical Inquiry 10 (3):337-345.
    Moral distress has been written about extensively in nursing and other fields. Often, however, it has not been used with much theoretical depth. This paper focuses on theorizing moral distress using feminist ethics, particularly the work of Margaret Urban Walker and Hilde Lindemann. Incorporating empirical findings, we argue that moral distress is the response to constraints experienced by nurses to their moral identities, responsibilities, and relationships. We recommend that health professionals get assistance in accounting for and (...)
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  24.  38
    Julie Tannenbaum (2015). Mere Moral Failure. Canadian Journal of Philosophy 45 (1):58-84.
    When, in spite of our good intentions, we fail to meet our obligations to others, it is important that we have the correct theoretical description of what has happened so that mutual understanding and the right sort of social repair can occur. Consider an agent who promises to help pick a friend up from the airport. She takes the freeway, forgetting that it is under construction. After a long wait, the friend takes an expensive taxi ride home. Most theorists (...)
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  25. Alice MacLachlan (2008). Forgiveness and Moral Solidarity. In Stephen Bloch-Shulman & David White (eds.), Forgiveness: Probing the Boundaries. Inter-Disciplinary Press
    The categorical denial of third-party forgiveness represents an overly individualistic approach to moral repair. Such an approach fails to acknowledge the important roles played by witnesses, bystanders, beneficiaries, and others who stand in solidarity to the primary victim and perpetrator. In this paper, I argue that the prerogative to forgive or withhold forgiveness is not universal, but neither is it restricted to victims alone. Not only can we make moral sense of some third-party acts and utterances of (...)
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  26.  68
    Howard Mcgary (2010). Reconciliation and Reparations. Metaphilosophy 41 (4):546-562.
    Abstract: This article provides an account of the meaning of reparations and presents a brief explanation as to why African Americans believe they are entitled to reparations from the United States government. It then goes on to explain why reparations are necessary to address the distrust that is thought to exist between many African Americans and their government. Finally, it rejects the belief that reparations require reconciliation.
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  27.  95
    David P. Hunt (2000). Moral Responsibility and Unavoidable Action. Philosophical Studies 97 (2):195-227.
    The principle of alternate possibilities (PAP), making the ability to do otherwise a necessary condition for moral responsibility, is supposed by Harry Frankfurt, John Fischer, and others to succumb to a peculiar kind of counterexample. The paper reviews the main problems with the counterexample that have surfaced over the years, and shows how most can be addressed within the terms of the current debate. But one problem seems ineliminable: because Frankfurt''s example relies on a counterfactual intervener to preclude alternatives (...)
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  28.  47
    Colleen Murphy (2010). A Moral Theory of Political Reconciliation. Cambridge University Press.
    Following extended periods of conflict or repression, political reconciliation is indispensable to the establishment or restoration of democratic relationships and critical to the pursuit of peacemaking globally. In this important new book, Colleen Murphy offers an innovative analysis of the moral problems plaguing political relationships under the strain of civil conflict and repression. Focusing on the unique moral damage that attends the deterioration of political relationships, Murphy identifies the precise kinds of repair and transformation that processes of (...)
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  29.  25
    Jules L. Coleman (1983). Moral Theories of Torts: Their Scope and Limits: Part II. [REVIEW] Law and Philosophy 2 (1):5 - 36.
    One approach to legal theory is to provide some sort of rational reconstruction of all or of a large body of the common law. For philosophers of law this has usually meant trying to rationalize a body of law under one or another principle of justice. This paper explores the efforts of the leading tort theorists to provide a moral basis - in the sense of rational reconstruction based on alleged moral principles - for the law of torts. (...)
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  30.  39
    Jules L. Coleman (1982). Moral Theories of Torts: Their Scope and Limits: Part I. [REVIEW] Law and Philosophy 1 (3):371 - 390.
    One approach to legal theory is to provide some sort of rational reconstruction of all or of a large body of the common law. For philosophers of law this has usually meant trying to rationalize a body of law under one or another principle of justice. This paper explores the efforts of the leading tort theorists to provide a moral basis — for the law of torts. The paper is divided into two parts. In the first part I consider (...)
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  31.  14
    Terry E. Hill (2010). How Clinicians Make (or Avoid) Moral Judgments of Patients: Implications of the Evidence for Relationships and Research. [REVIEW] Philosophy, Ethics, and Humanities in Medicine 5 (1):11.
    Physicians, nurses, and other clinicians readily acknowledge being troubled by encounters with patients who trigger moral judgments. For decades social scientists have noted that moral judgment of patients is pervasive, occurring not only in egregious and criminal cases but also in everyday situations in which appraisals of patients' social worth and culpability are routine. There is scant literature, however, on the actual prevalence and dynamics of moral judgment in healthcare. The indirect evidence available suggests that moral (...)
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  32.  10
    John Dienhart (2009). Principles of Managerial Moral Responsibility. Business Ethics Quarterly 19 (4):529-552.
    The purpose of this paper is to formulate and defend a set of moral principles applicable to management. Our motivation is twofold: 1) to increase the coherence and utility of Integrative Social Contracts Theory (ISCT); and 2) to initiate an alternative stream of business ethics research. To those ends, we specify what counts as adequate guidance in navigating the ethical terrain of business. In doing so, a key element of ISCT, Substantive Hypernorms, is found to be flawed beyond (...). So we propose and defend a remedy: prima facie moral principles. After delineating the appropriate criteria and format for such principles, we formulate, explain, and defend five of them. We conclude with a brief comment on future research possibilities. (shrink)
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  33. Colleen Murphy (2012). A Moral Theory of Political Reconciliation. Cambridge University Press.
    Following extended periods of conflict or repression, political reconciliation is indispensable to the establishment or restoration of democratic relationships and critical to the pursuit of peacemaking globally. In this book, Colleen Murphy offers an innovative analysis of the moral problems plaguing political relationships under the strain of civil conflict and repression. Focusing on the unique moral damage that attends the deterioration of political relationships, Murphy identifies the precise kinds of repair and transformation that processes of political reconciliation (...)
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  34. John M. Rist (2016). Augustine Deformed: Love, Sin and Freedom in the Western Moral Tradition. Cambridge University Press.
    Augustine established a moral framework that dominated Western culture for more than a thousand years. His partly flawed presentation of some of its key concepts, however, prompted subsequent thinkers to attempt to repair this framework, and their efforts often aggravated the very problems they intended to solve. Over time, dissatisfaction with an imperfect Augustinian theology gave way to increasingly secular and eventually impersonal moral systems. This volume traces the distortion of Augustine's thought from the twelfth century to (...)
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  35.  59
    Mark Navin (2014). Local Food and International Ethics. Journal of Agricultural and Environmental Ethics 27 (3):349-368.
    Many advocate practices of ‘local food’ or ‘locavorism’ as a partial solution to the injustices and unsustainability of contemporary food systems. I think that there is much to be said in favor of local food movements, but these virtues are insufficient to immunize locavorism from criticism. In particular, three duties of international ethics—beneficence, repair and fairness—may provide reasons for constraining the developed world’s permissible pursuit of local food. A complete account of why (and how) the fulfillment of these duties (...)
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  36. Alice MacLachlan (2010). Unreasonable Resentments. Journal of Social Philosophy 41 (4):422-441.
    How ought we to evaluate and respond to expressions of anger and resentment? Can philosophical analysis of resentment as the emotional expression of a moral claim help us to distinguish which resentments ought to be taken seriously? Philosophers have tended to focus on what I call ‘reasonable’ resentments, presenting a technical, narrow account that limits resentment to the expression of recognizable moral claims. In the following paper, I defend three claims about the ethics and politics of resentment. First, (...)
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  37. E. Spelman (2004). The Household as Repair Shop. In Cheshire Calhoun (ed.), Setting the Moral Compass: Essays by Women Philosophers. Oxford University Press 43--58.
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  38. Hilde Lindemann Nelson (2000). Injured Identities, Narrative Repair. Dissertation, Fordham University
    I defend the view that a person's identity is injured when a powerful social group views the members of her own, less powerful group as unworthy of full moral respect, and in consequence unjustly prevents her from occupying valuable social roles or entering into desirable relationships that are themselves identity constituting. We may call this harm deprivation of opportunity. Further, a person's identity is injured when she endorses, as a portion of her self-concept, a dominant group's dismissive or exploitative (...)
     
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  39. David Owen Brink (1989). Moral Realism and the Foundations of Ethics. Cambridge University Press.
    This book is a systematic and constructive treatment of a number of traditional issues at the foundations of ethics. These issues concern the objectivity of ethics, the possibility and nature of moral knowledge, the relationship between the moral point of view and a scientific or naturalist world-view, the nature of moral value and obligation, and the role of morality in a person's rational lifeplan. In striking contrast to traditional and more recent work in the field, David Brink (...)
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  40. John Martin Fischer & Mark Ravizza (1998). Responsibility and Control: A Theory of Moral Responsibility. Cambridge University Press.
    This book provides a comprehensive, systematic theory of moral responsibility. The authors explore the conditions under which individuals are morally responsible for actions, omissions, consequences, and emotions. The leading idea in the book is that moral responsibility is based on 'guidance control'. This control has two components: the mechanism that issues in the relevant behavior must be the agent's own mechanism, and it must be appropriately responsive to reasons. The book develops an account of both components. The authors (...)
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  41. Russ Shafer-Landau (2003/2005). Moral Realism: A Defence. Oxford University Press.
    Moral Realism is a systematic defence of the idea that there are objective moral standards. Russ Shafer-Landau argues that there are moral principles that are true independently of what anyone, anywhere, happens to think of them. His central thesis, as well as the many novel supporting arguments used to defend it, will spark much controversy among those concerned with the foundations of ethics.
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  42. Nomy Arpaly (2003). Unprincipled Virtue: An Inquiry Into Moral Agency. Oxford University Press.
    Nomy Arpaly rejects the model of rationality used by most ethicists and action theorists. Both observation and psychology indicate that people act rationally without deliberation, and act irrationally with deliberation. By questioning the notion that our own minds are comprehensible to us--and therefore questioning much of the current work of action theorists and ethicists--Arpaly attempts to develop a more realistic conception of moral agency.
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  43.  61
    Rutger Claassen & Marcus Düwell (2013). The Foundations of Capability Theory: Comparing Nussbaum and Gewirth. [REVIEW] Ethical Theory and Moral Practice 16 (3):493-510.
    This paper is written from a perspective that is sympathetic to the basic idea of the capability approach. Our aim is to compare Martha Nussbaum’s capability theory of justice with Alan Gewirth’s moral theory, on two points: the selection and the justification of a list of central capabilities. On both counts, we contend that Nussbaum’s theory suffers from flaws that Gewirth’s theory may help to remedy. First, we argue that her notion of a (dignified) human life cannot fulfill the (...)
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  44.  9
    Jerry Goodstein & Kenneth D. Butterfield (2010). Extending the Horizon of Business Ethics. Business Ethics Quarterly 20 (3):453-480.
    We call for business ethics scholars to focus more attention on how individuals and organizations respond in the aftermath of unethical behavior. Insight into this issue is drawn from restorative justice, which moves beyond traditional approaches that emphasize retribution or rehabilitation to include restoring victims and other affected parties, reintegrating offenders, and facilitating moral repair in the workplace. We review relevant theoretical and empirical work in restorative justice and develop a conceptual model that highlights how this perspective can (...)
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  45.  71
    James R. Rest & Darcia Narváez (eds.) (1994). Moral Development in the Professions: Psychology and Applied Ethics. L. Erlbaum Associates.
    Every year in this country, some 10,000 college and university courses are taught in applied ethics. And many professional organizations now have their own codes of ethics. Yet social science has had little impact upon applied ethics. This book promises to change that trend by illustrating how social science can make a contribution to applied ethics. The text reports psychological studies relevant to applied ethics for many professionals, including accountants, college students and teachers, counselors, dentists, doctors, journalists, nurses, school teachers, (...)
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  46. Daniel Crow (2016). The Mystery of Moral Perception. Journal of Moral Philosophy 13 (2):187-210.
    _ Source: _Page Count 24 Accounts of non-naturalist moral perception have been advertised as an empiricist-friendly epistemological alternative to moral rationalism. I argue that these accounts of moral perception conceal a core commitment of rationalism—to substantive a priori justification—and embody its most objectionable feature—namely, “mysteriousness.” Thus, accounts of non-naturalist moral perception do not amount to an interesting alternative to moral rationalism.
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  47.  88
    Neil Levy (2011). Hard Luck: How Luck Undermines Free Will and Moral Responsibility. Oxford University Press.
    The concept of luck has played an important role in debates concerning free will and moral responsibility, yet participants in these debates have relied upon an intuitive notion of what luck is. Neil Levy develops an account of luck, which is then applied to the free will debate. He argues that the standard luck objection succeeds against common accounts of libertarian free will, but that it is possible to amend libertarian accounts so that they are no more vulnerable to (...)
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  48. Anita L. Allen (2011). Was I Entitled or Should I Apologize? Affirmative Action Going Forward. Journal of Ethics 15 (3):253-263.
    As a U.S. civil rights policy, affirmative action commonly denotes race-conscious and result-oriented efforts by private and public officials to correct the unequal distribution of economic opportunity and education attributed to slavery, segregation, poverty and racism. Opponents argue that affirmative action (1) violates ideals of color-blind public policies, offending moral principles of fairness and constitutional principles of equality and due process; (2) has proven to be socially and politically divisive; (3) has not made things better; (4) mainly benefits middle-class, (...)
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  49.  11
    Kenneth D. Butterfield (2010). Extending the Horizon of Business Ethics. Business Ethics Quarterly 20 (3):453-480.
    We call for business ethics scholars to focus more attention on how individuals and organizations respond in the aftermath of unethical behavior. Insight into this issue is drawn from restorative justice, which moves beyond traditional approaches that emphasize retribution or rehabilitation to include restoring victims and other affected parties, reintegrating offenders, and facilitating moral repair in the workplace. We review relevant theoretical and empirical work in restorative justice and develop a conceptual model that highlights how this perspective can (...)
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  50.  17
    Nigel Biggar (2002). Peace and Justice: A Limited Reconciliation. [REVIEW] Ethical Theory and Moral Practice 5 (2):167-179.
    This paper aims to relax the tension between the political requirements of making peace and the moral demands of doing justice, in light of the peace processes in South Africa and Northern Ireland. It begins by arguing that criminal justice should be reconceived as consisting primarily in the vindication of victims, both direct and indirect. This is not to deny the retributive punishment of perpetrators any role at all, only to insist that it be largely subservient to the goal (...)
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