Search results for 'Social ethics' (try it on Scholar)

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  1. Why the international market for pharmaceuticals fails & What to Do About It : A. Comparison of Two Alternative Approaches to Global Ethics (2008). Reflecting the Impact of Ethical Theory : Contractarianism, Ethics, and Economics. Christoph Luetge / Civilising the Barbarians? : On the Apparent Necessity of Moral Surpluses; Soeren Buttkereit and Ingo Pies / Social Dilemmas and the Social Contract; Peter Koslowski / Ethical Economy as the Economy of Ethics and as the Ethics of the Market Economy; Ingo Pies and Stefan Hielscher. In Jesús Conill Sancho, Christoph Luetge & Tatjana Schó̈nwälder-Kuntze (eds.), Corporate Citizenship, Contractarianism and Ethical Theory: On Philosophical Foundations of Business Ethics. Ashgate Pub. Company
  2.  33
    John C. Nugent (2011). The Politics of Yhwh: John Howard Yoder's Old Testament Narration and its Implications for Social Ethics. Journal of Religious Ethics 39 (1):71-99.
    The apparent tension between the moral codes of the Old and New Testaments constitutes a perennial problem for Christian ethics. Scholars who have taken this problem seriously have often done so in ways that presume sharp discontinuity between the Testaments. They then proceed to devise a system for identifying what is or is not relevant today, or what pertains to this or that particular social sphere. John Howard Yoder brings fresh perspectives to this perennial problem by refuting (...)
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  3. Jenny Teichman (1996). Social Ethics: A Student's Guide. Blackwell.
    Social Ethics is an animated introduction to moral philosophy and the key ethical issues of today, and will serve as the ideal text for undergraduate courses in applied, practical and social ethics.
     
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    Alison M. Jaggar (ed.) (1994). Living with Contradictions: Controversies in Feminist Social Ethics. Westview Press.
    Some people believe that feminist ethics is little more than a series of dogmatic positions on issues such as abortion rights, pornography, and affirmative action.This caricature was never true, but Alison Jaggar’s Living with Contradictions is the first book to demonstrate just how rich and complex feminist ethics has become. Beginning with the modest assumption that feminism demands an examination of moral issues with a commitment to ending women’s subordination, this anthology shows that one can no longer divide (...)
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  5.  1
    Martien Pijnenburg (2002). Humane Healthcare as a Theme for Social Ethics. Medicine, Health Care and Philosophy 5 (3):245-252.
    The concept of ‘humane healthcare’ cannot and may not be limited to a personal virtue. For elucidating its meaning and making it functional as a critical ethical criterion for healthcare as a social institution, it is necessary to reflect on the social, cultural, and historical conditions in which modern healthcare finds its offspring and its further development. Doing this is the object and aim of social ethics. Social ethics in itself covers a broad (...)
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    Charlotte Perkins Gilman (1914/2004). Social Ethics: Sociology and the Future of Society. Praeger.
    Presents for the first time in book form Gilman's sociological treatise on social ethics.
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  7.  12
    Nimi Wariboko (2009). The Principle of Excellence: A Framework for Social Ethics. Lexington Books.
    Preface --Part I: What is excellence? -- The making of a new meaning of excellence -- The making of a concept -- Divine imitation and excellence -- Excellence and subject -- Infinite longing -- A view of human nature -- Self-world correlation and excellence -- Exegeting excellence -- The grammar of excellence -- Excellence : technical and ontological -- Excellence as will-to-the-infinite -- Excellence as community of abstract-concrete and more -- (...)
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  8. David Novak (1992). Jewish Social Ethics. Oxford University Press.
    Leading contemporary Jewish thinker David Novak has here compiled ten of his essays on a variety of issues in Jewish ethics. Drawing constantly on classical Jewish tradition, Novak also looks at a wide range of modern critical scholarship on the ancient sources. He aims to point out certain common features of Jewish and Christian ethics and the normative implications of this overlapping of traditions; he assumes the reality of a "Judeo-Christian ethic," while refusing to (...)
     
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  9.  3
    Christine Firer Hinze (1995). Comprehending Power in Christian Social Ethics. OUP Usa.
    Christine Firer Hinze examines how socio-political power has been modeled in recent social theory and Christian ethics, and considers its theological and sociological underpinnings. The interaction of two models of power, "power over" and "power to" is traced in the works of selected religious and social theorists of the past century. Hinze advances a constructive argument in favor of a theory that systematically integrates power's superordinating and collaborative features, and does so in a manner that coheres with (...)
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    Albino Barrera (1999). The Evolution of Social Ethics: Using Economic History to Understand Economic Ethics. Journal of Religious Ethics 27 (2):285 - 304.
    In the development of Roman Catholic social thought from the teachings of the scholastics to the modern social encyclicals, changes in normative economics reflect the transformation of an economic terrain from its feudal roots to the modern industrial economy. The preeminence accorded by the modern market to the allocative over the distributive function of price broke the convenient convergence of commutative and distributive justice in scholastic just price theory. Furthermore, the loss of custom, law, and usage in defining (...)
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    Sean Valentine & Gary Fleischman (2008). Ethics Programs, Perceived Corporate Social Responsibility and Job Satisfaction. Journal of Business Ethics 77 (2):159 - 172.
    Companies offer ethics codes and training to increase employees’ ethical conduct. These programs can also enhance individual work attitudes because ethical organizations are typically valued. Socially responsible companies are likely viewed as ethical organizations and should therefore prompt similar employee job responses. Using survey information collected from 313 business professionals, this exploratory study proposed that perceived corporate social responsibility would mediate the positive relationships between ethics codes/training and job satisfaction. Results indicated that corporate social responsibility fully (...)
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  12. Earl Zimmerman (2007). Practicing the Politics of Jesus: The Origin and Significance of John Howard Yoder's Social Ethics. Herald Press, Cascadia Pub. House ;.
    Yoder rearranges the theological landscape -- North American Mennonite experience -- Amsterdam 1952 -- American church and society in the postwar era -- Mennonite mentors at Goshen College -- European experience and the debate about war -- A European assignment -- Relating to European Mennonite churches -- Confronting the moral question of war -- The world council of churches debate -- Doctoral studies with Barth and Cullman -- The theology of Karl Barth -- Oscar Cullmann and biblical studies -- Other (...)
     
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  13. Sarah Banks (2006). Ethics and Values in Social Work. Palgrave Macmillan.
    The third edition of this popular book has been updated to take account of the latest developments in policy and social work practice. It includes new sections on radical/emancipatory and postmodern approaches to ethics, analysis of the latest codes of ethics from over 30 different countries, additional case studies of ethical problems and dilemmas, practical exercises, and annotated further reading lists at the end of each chapter.
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  14. Christian Miller (2003). Social Psychology and Virtue Ethics. Journal of Ethics 7 (4):365-392.
    Several philosophers have recently claimed to have discovered a new and rather significant problem with virtue ethics. According to them, virtue ethics generates certain expectations about the behavior of human beings which are subject to empirical testing. But when the relevant experimental work is done in social psychology, the results fall remarkably short of meeting those expectations. So, these philosophers think, despite its recent success, virtue ethics has far less to offer to contemporary ethical (...)
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  15. John Howard Yoder (1984). The Priestly Kingdom Social Ethics as Gospel.
     
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  16.  12
    David S. Bright, Bradley A. Winn & Jason Kanov (2013). Reconsidering Virtue: Differences of Perspective in Virtue Ethics and the Positive Social Sciences. Journal of Business Ethics 119 (4):1-16.
    This paper describes differences in two perspectives on the idea of virtue as a theoretical foundation for positive organizational ethics (POE). The virtue ethics perspective is grounded in the philosophical tradition, has classical roots, and focuses attention on virtue as a property of character. The positive social science perspective is a recent movement (e.g., positive psychology and positive organizational scholarship) that has implications for POE. The positive social science movement operationalizes virtue through an empirical lens that (...)
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  17. Russell F. Sizemore & Donald K. Swearer (1990). Ethics, Wealth, and Salvation a Study in Buddhist Social Ethics.
     
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  18. Johannes Messner (1965). Social Ethics. St. Louis, B. Herder Book Co..
     
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  19.  18
    R. S. Downie (1971). Roles and Values: An Introduction to Social Ethics. London,Methuen.
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  20. Thomas A. Mappes & Jane S. Zembaty (1987). Social Ethics Morality and Social Policy.
     
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  21. Johannes Messner (1949). Social Ethics: Natural Law in the Modern World. B. Herder Book Co..
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  22.  8
    Stephen Charles Mott (1982). Biblical Ethics and Social Change. Oxford University Press.
    This scholarly synthesis of biblical studies and Christian social ethics is designed to provide a biblical argument for intentional institutional change on behalf of social justice. Stephen Charles Mott provides a biblical and ethical guide on ways to implement that change. The first part of the book, providing the biblical theology of intentional social change, deals with the central concepts in biblical and theological ethics: grace, evil, love, justice, and the Reign of God. Christian (...) change must be rooted not only in justice, but in the grace received through the death and resurrection of Christ. The second part evaluates ethical and theological methods for carrying out that intentional social change. It offers a study of evangelism, counter community, civil disobedience, armed revolution, and political reform. It shows the contribution of each as well as the strong limitations of each used in isolation. A recurring theme of the book is the scriptural insistence on the priority of justice as taking upon oneself the cause of the oppressed. Justice is understood on bringing back into the community those who are near to falling out of it. Political authority has a vital role in social change for justice. It is essential that a Christian use all available and legitimate means of meeting basic needs by providing for all what is essential for inclusion in society. In this revised edition, Mott updates the contemporary illustrations and includes his own further reflections in the last thirty years on this topic. (shrink)
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  23. David Hollenbach (1988). Justice, Peace, and Human Rights: American Catholic Social Ethics in a Pluralistic World. Crossroad.
  24. Robin W. Lovin (1984). Christian Faith and Public Choices the Social Ethics of Barth, Brunner, and Bonhoeffer.
     
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  25. Hans W. Gottinger, Werner Leinfellner & Bayerische Akademie der Wissenschaften (1978). Decision Theory and Social Ethics Issues in Social Choice. Monograph Collection (Matt - Pseudo).
     
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  26. Gbola Aderibigbe & Deji Ayegboyin (eds.) (2001). Religion and Social Ethics. National Association for the Study of Religions and Education (Nasred).
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  27. Walter E. Bauer (ed.) (1959). God and Caesar, a Christian Approach to Social Ethics. Minneapolis, Augsburg Publ. House.
     
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  28. John C. Bennett (1975). The Radical Imperative: From Theology to Social Ethics. Westminster Press.
     
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  29. Charles E. Curran (1983). American Catholic Social Ethics; Twentieth-Century Approaches. Religious Studies 19 (3):428-429.
     
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  30. J. T. K. Daniel & Nirmal Selvamony (eds.) (1990). Value Education Today: Explorations in Social Ethics. All-India Association for Christian Higher Education.
     
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  31.  2
    Ephraim Edward Ericksen (1937). Social Ethics. Garden City, N.Y.,Doubleday, Doran & Company, Inc..
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  32. Robert T. Harris (1962). Social Ethics. Philadelphia, Lippincott.
     
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  33. James G. Hart (1992). The Person and the Common Life Studies in a Husserlian Social Ethics.
     
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  34. J. Hoeberichts (2003). Paradise Restored: The Social Ethics of Francis of Assisi: A Commentary on His "Salutation of the Virtues". Franciscan Press, Quincy University.
     
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  35. T. E. Jessop (1952). Social Ethics: Christian and Natural a Problem for the Teaching Church. Epworth.
     
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  36. James Kavanagh (1954). Manual of Social Ethics. M.H. Gill and Son.
     
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  37. George D. Kelsey (1972/1973). Social Ethics Among Southern Baptists, 1917-1969. Metuchen, N.J.,Scarecrow Press.
     
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  38. Patrick Kerans (1982). Punishment Vs. Reconciliation: Retributive Justice and Social Justice in the Light of Social Ethics. Queen's Theological College.
     
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  39.  16
    Enda McDonagh (1979). Social Ethics and the Christian: Towards Freedom in Communion. Manchester University Press.
    When I was a doctorate student of theology in search of a dissertation some twenty years ago, I was advised by a prominent professor of moral theology that ...
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  40. Arthur Meyerowitz (1935). Social Ethics of the Jews. New York, Bloch Publishing Company.
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  41. Walter George Muelder (1966). Moral Law in Christian Social Ethics. Richmond, John Knox Press.
     
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  42. J. T. Oderinde (2001). Social Ethics and Contemporary Issues. S.N.].
     
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  43. David G. Ritchie (1903). Studies in Political and Social Ethics. The Monist 13:154.
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  44. W. Widick Schroeder (1996). Toward Belief Essays in the Human Sciences, Social Ethics, and Philosophical Theology.
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  45. Ruurd Veldhuis (1975). Realism Versus Utopianism?: Reinhold Niebuhr's Christian Realism and the Relevance of Utopian Thought for Social Ethics. Van Gorcum.
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  46. Gibson Winter (1981). Liberating Creation: Foundations of Religious Social Ethics. Crossroad.
     
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  47. Gibson Winter (1968). Social Ethics: Issues in Ethics and Society. London, S.C.M. Press.
     
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  48. David F. Wright (ed.) (1983). Essays in Evangelical Social Ethics. Morehouse-Barlow Co..
     
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  49.  20
    Derek Dalton & Marc Ortegren (2011). Gender Differences in Ethics Research: The Importance of Controlling for the Social Desirability Response Bias. [REVIEW] Journal of Business Ethics 103 (1):73-93.
    Gender is one of the most frequently studied variables within the ethics literature. In prior studies that find gender differences, females consistently report more ethical responses than males. However, prior research also indicates that females are more prone to responding in a socially desirable fashion. Consequently, it is uncertain whether gender differences in ethical decision-making exist because females are more ethical or perhaps because females are more prone to the social desirability response bias. Using a sample of 30 (...)
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    William E. Shafer, Kyoko Fukukawa & Grace Meina Lee (2007). Values and the Perceived Importance of Ethics and Social Responsibility: The U.S. Versus China. [REVIEW] Journal of Business Ethics 70 (3):265 - 284.
    This study examines the effects of nationality (U.S. vs. China) and personal values on managers’ responses to the Perceived Role of Ethics and Social Responsibility (PRESOR) scale. Evidence that China’s transition to a socialist market economy has led to widespread business corruption, led us to hypothesize that People’s Republic of China (PRC) managers would believe less strongly in the importance of ethical and socially responsible business conduct. We also hypothesized that after controlling for national differences, managers’ (...)
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