Search results for 'corporate moral status' (try it on Scholar)

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  1. R. E. Ewin (1991). The Moral Status of the Corporation. Journal of Business Ethics 10 (10):749 - 756.score: 254.3
    Corporations are moral persons to the extent that they have rights and duties, but their moral personality is severely limited. As artificial persons, they lack the emotional make-up that allows natural persons to show virtues and vices. That fact, taken with the representative function of management, places significant limitations on what constitutes ethical behavior by management. A common misunderstanding of those limitations can lead ethical managers to behave unethically and can lead the public to have improper expectations of (...)
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  2. Lance B. Kurke (1997). Organizational Ontology and the Moral Status of the Corporation. Business Ethics Quarterly 7 (4):91-108.score: 254.3
    This paper explores an ontological approach to the issue of whether corporations, like individuals, are morally responsible for their actions. More specifically, we investigate the identity of organizations relative to the individuals that compose them. Based on general systems theory, the traditional assumption is that social collectives are more complex, variable, and loosely coupled than individuals. This assumption rests on two premises. The first is a view of the individual as simple, stable, and tightly coupled (i.e., unitary). The second premise (...)
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  3. Jeffrey Nesteruk (1992). The Moral Status of the Corporation. Business Ethics Quarterly 2 (4):461-463.score: 238.3
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  4. Jeffrey Nesteruk (forthcoming). The Moral Status of the Corporation: Comments on an Inquiry. Business Ethics Quarterly.score: 238.3
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  5. Robert N. McCauley (1985). The Moral Status of Apartheid: Can the Presence of Foreign Corporations in South Africa Be Morally Justified? Canadian Journal of Philosophy 15 (4):565 - 579.score: 238.3
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  6. Christopher Grau (2010). Moral Status, Speciesism, and Liao’s Genetic Account. Journal of Moral Philosophy 7 (3):387-96.score: 230.0
    This paper offers several criticisms of the account of rightholding laid out in S. Matthew Liao’s recent paper “The Basis of Human Moral Status.” I argue that Liao’s account both does too much and too little: it grants rightholder status to those who may not deserve it, and it does not provide grounds for offering such status to those who arguably do deserve it. Given these troubling aspects of his approach, I encourage Liao to abandon his (...)
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  7. Thaddeus Metz (2012). An African Theory of Moral Status: A Relational Alternative to Individualism and Holism. Ethical Theory and Moral Practice 15 (3):387-402.score: 230.0
    The dominant conceptions of moral status in the English-speaking literature are either holist or individualist, neither of which accounts well for widespread judgments that: animals and humans both have moral status that is of the same kind but different in degree; even a severely mentally incapacitated human being has a greater moral status than an animal with identical internal properties; and a newborn infant has a greater moral status than a mid-to-late stage (...)
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  8. Logi Gunnarsson (2008). The Great Apes and the Severely Disabled: Moral Status and Thick Evaluative Concepts. [REVIEW] Ethical Theory and Moral Practice 11 (3):305 - 326.score: 230.0
    The literature of bioethics suffers from two serious problems. (1) Most authors are unable to take seriously both the rights of the great apes and of severely disabled human infants. Rationalism—moral status rests on rational capacities—wrongly assigns a higher moral status to the great apes than to all severely disabled human infants with less rational capacities than the great apes. Anthropocentrism—moral status depends on membership in the human species—falsely grants all humans a higher (...) status than the great apes. Animalism—moral status is dependent on the ability to suffer—mistakenly equates the moral status of humans and most animals. (2) The concept person is widely used for justificatory purposes, but it seems that it cannot play such a role. It seems that it is either redundant or unable to play any justificatory role. I argue that we can solve the second problem by understanding person as a thick evaluative concept. This then enables us to justify assigning a higher moral status to the great apes than to simple animals: the great apes are persons. To solve the first problem, I argue that certain severely disabled infants have a higher moral status than the great apes because they are dependent upon human relationships for their well-being. Only very limited abilities are required for such relationships, and the question who is capable of them must be based on thick evaluative concepts. Thus, it turns out that to make progress in bioethics we must assign thick evaluative concepts a central role. (shrink)
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  9. Wim Dubbink & Jeffery Smith (2011). A Political Account of Corporate Moral Responsibility. Ethical Theory and Moral Practice 14 (2):223-246.score: 230.0
    Should we conceive of corporations as entities to which moral responsibility can be attributed? This contribution presents what we will call a political account of corporate moral responsibility. We argue that in modern, liberal democratic societies, there is an underlying political need to attribute greater levels of moral responsibility to corporations. Corporate moral responsibility is essential to the maintenance of social coordination that both advances social welfare and protects citizens’ moral entitlements. This political (...)
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  10. Jeffery Smith (2011). A Political Account of Corporate Moral Responsibility. Ethical Theory and Moral Practice 14 (2):223 - 246.score: 230.0
    Should we conceive of corporations as entities to which moral responsibility can be attributed? This contribution presents what we will call a political account of corporate moral responsibility. We argue that in modern, liberal democratic societies, there is an underlying political need to attribute greater levels of moral responsibility to corporations. Corporate moral responsibility is essential to the maintenance of social coordination that both advances social welfare and protects citizens' moral entitlements. This political (...)
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  11. S. Matthew Liao (2012). The Genetic Account of Moral Status: A Defense. Journal of Moral Philosophy 9 (2):265-277.score: 230.0
    Christopher Grau argues that the genetic basis for moral agency account of rightholding is problematic because it fails to grant all human beings the moral status of rightholding; it grants the status of rightholding to entities that do not intuitively deserve such status; and it assumes that the genetic basis for moral agency has intrinsic/final value, but the genetic basis for moral agency only has instrumental value. Grau also argues that those who are (...)
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  12. Gregor Damschen & Dieter Schönecker (2006). Saving Seven Embryos or Saving One Child? Michael Sandel on the Moral Status of Human Embryos. Journal of Philosophical Research (Ethics and the Life Sciences):239-245.score: 224.0
    Suppose a fire broke out in a fertility clinic. One had time to save either a young girl, or a tray of ten human embryos. Would it be wrong to save the girl? According to Michael Sandel, the moral intuition is to save the girl; what is more, one ought to do so, and this demonstrates that human embryos do not possess full personhood, and hence deserve only limited respect and may be killed for medical research. We will argue, (...)
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  13. Manuel Toscano (2011). Human Dignity as High Moral Status. Les Ateliers de l'Éthique / the Ethics Forum 6 (2):4-25.score: 224.0
    In this paper I argue that the idea of human dignity has a precise and philosophically relevant sense. Following recent works,we can find some important clues in the long history of the term.Traditionally, dignity conveys the idea of a high and honourable position in a hierarchical order, either in society or in nature. At first glance, nothing may seem more contrary to the contemporary conception of human dignity, especially in regard to human rights.However,an account of dignity as high rank provides (...)
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  14. Peter Singer (2009). Speciesism and Moral Status. Metaphilosophy 40 (3-4):567-581.score: 224.0
    Many people believe that all human life is of equal value. Most of them also believe that all human beings have a moral status superior to that of nonhuman animals. But how are these beliefs to be defended? The mere difference of species cannot in itself determine moral status. The most obvious candidate for regarding human beings as having a higher moral status than animals is the superior cognitive capacity of humans. People with profound (...)
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  15. Robert P. Lovering (2004). Mary Anne Warren on “Full” Moral Status. Southern Journal of Philosophy 42 (4):509-530.score: 224.0
    In the contemporary debate on moral status, it is not uncommon to find philosophers who embrace the following basic moral principle: -/- The Principle of Full Moral Status: The degree to which an entity E possesses moral status is proportional to the degree to which E possesses morally relevant properties until a threshold degree of morally relevant properties possession is reached, whereupon the degree to which E possesses morally relevant properties may continue to (...)
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  16. Lisa Bortolotti (2007). Disputes Over Moral Status: Philosophy and Science in the Future of Bioethics. [REVIEW] Health Care Analysis 15 (2):153-8.score: 224.0
    Various debates in bioethics have been focused on whether non-persons, such as marginal humans or non-human animals, deserve respectful treatment. It has been argued that, where we cannot agree on whether these individuals have moral status, we might agree that they have symbolic value and ascribe to them moral value in virtue of their symbolic significance. In the paper I resist the suggestion that symbolic value is relevant to ethical disputes in which the respect for individuals with (...)
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  17. Thomas Douglas (2013). Human Enhancement and Supra-Personal Moral Status. Philosophical Studies 162 (3):473-497.score: 224.0
    Several authors have speculated that (1) the pharmaceutical, genetic or other technological enhancement of human mental capacities could result in the creation of beings with greater moral status than persons, and (2) the creation of such beings would harm ordinary, unenhanced humans, perhaps by reducing their immunity to permissible harm. These claims have been taken to ground moral objections to the unrestrained pursuit of human enhancement. In recent work, Allen Buchanan responds to these objections by questioning both (...)
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  18. Bernard Baertschi & Alexandre Mauron (2010). Moral Status Revisited: The Challenge of Reversed Potency. Bioethics 24 (2):96-103.score: 224.0
    Moral status is a vexing topic. Linked for so long to the unending debates about ensoulment and the morality of abortion, it has recently resurfaced in the embryonic stem cell controversy. In this new context, it should benefit from new insights originating in recent scientific advances. We believe that the recently observed capability of somatic cells to return to a pluripotential state (a capability we propose to name 'reversed potency') in a controlled manner requires us to modify the (...)
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  19. Elizabeth Harman (2007). Sacred Mountains and Beloved Fetuses: Can Loving or Worshipping Something Give It Moral Status? Philosophical Studies 133 (1):55 - 81.score: 224.0
    Part One addresses the question whether the fact that some persons love something, worship it, or deeply care about it, can endow moral status on that thing. I argue that the answer is “no.” While some cases lend great plausibility to the view that love or worship can endow moral status, there are other cases in which love or worship clearly fails to endow moral status. Furthermore, there is no principled way to distinguish these (...)
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  20. Stephen Wilmot (2001). Corporate Moral Responsibility: What Can We Infer From Our Understanding of Organisations? [REVIEW] Journal of Business Ethics 30 (2):161 - 169.score: 224.0
    The question of corporate moral responsibility – whether corporate bodies can be held morally responsible for their actions – has been debated by a number of writers since the 1970s. This discussion is intended to add to that debate, and focuses for that purpose on our understanding of the organisation. Though the integrity of the organisation has been called into question by the postmodern view of organisations, that view does not necessarily rule out the attribution of (...) agency, any more than the postmodern view of the person rules out the attribution of individual agency. The postmodern view is opposed to a reifying, metaphysical view of corporate agency, but a semantic view of corporate agency would seem to sit more comfortably with it. A bigger problem for the idea of corporate moral responsibility arises from the fact that in Kantian terms organisations are not ends in themselves. In that sense they are not like persons, and this must limit their autonomy, and their responsibility. This aspect of organisations also limits their punishability. For these reasons corporate moral responsibility must be seen as more limited than the responsibility of persons. (shrink)
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  21. Jason T. Eberl (2012). Metaphysical and Moral Status of Cryopreserved Embryos. The Linacre Quarterly 79 (3):304-315.score: 224.0
    Those who oppose human embryonic stem cell research argue for a clear position on the metaphysical and moral status of human embryos. This position does not differ whether the embryo is present inside its mother’s reproductive tract or in a cryopreservation tank. It is worth examining, however, whether an embryo in “suspended animation” has the same status as one actively developing in utero. I will explore this question from the perspective of Thomas Aquinas’s metaphysical account of human (...)
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  22. Mark Brown (2013). No Ethical Bypass of Moral Status in Stem Cell Research. Bioethics 27 (1):12-19.score: 224.0
    Recent advances in reprogramming technology do not bypass the ethical challenge of embryo sacrifice. Induced pluripotent stem cell (iPS) research has been and almost certainly will continue to be conducted within the context of embryo sacrifice. If human embryos have moral status as human beings, then participation in iPS research renders one morally complicit in their destruction; if human embryos have moral status as mere precursors of human beings, then advocacy of iPS research policy that is (...)
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  23. Simon Căbulea May (2012). Moral Status and the Direction of Duties. Ethics 123 (1):113-128.score: 224.0
    Gopal Sreenivasan’s “hybrid theory” states that a moral duty is directed toward an individual because her interests justify the assignment of control over the duty. An alternative “plain theory” states that the individual’s interests justify the duty itself. I argue that a strong moral status constraint explains Sreenivasan’s instrumentalization objection to a Razian plain theory but that his own model violates this constraint. I suggest how both approaches can be reformulated to satisfy the constraint, and I argue (...)
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  24. Agnieszka Jaworska & Julie Tannenbaum (2014). Person-Rearing Relationships as a Key to Higher Moral Status. Ethics 124 (2):242-271.score: 224.0
    Why does a baby who is otherwise cognitively similar to an animal such as a dog nevertheless have a higher moral status? We explain the difference in moral status as follows: the baby can, while a dog cannot, participate as a rearee in what we call “person-rearing relationships,” which can transform metaphysically and evaluatively the baby’s activities. The capacity to engage in these transformed activities has the same type of value as the very capacities (i.e., intellectual (...)
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  25. John Hasnas (2012). Reflections on Corporate Moral Responsibility and the Problem Solving Technique of Alexander the Great. Journal of Business Ethics 107 (2):183-195.score: 224.0
    The academic debate over the propriety of attributing moral responsibility to corporations is decades old and ongoing. The conventional approach to this debate is to identify the sufficient conditions for moral agency and then attempt to determine whether corporations possess them. This article recommends abandoning the conventional approach in favor of an examination of the practical consequences of corporate moral responsibility. The article’s thesis is that such an examination reveals that attributing moral responsibility to corporations (...)
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  26. Bernice Bovenkerk & Franck L. B. Meijboom (2012). The Moral Status of Fish. The Importance and Limitations of a Fundamental Discussion for Practical Ethical Questions in Fish Farming. Journal of Agricultural and Environmental Ethics 25 (6):843-860.score: 224.0
    As the world population is growing and government directives tell us to consume more fatty acids, the demand for fish is increasing. Due to declines in wild fish populations, we have come to rely more and more on aquaculture. Despite rapid expansion of aquaculture, this sector is still in a relatively early developmental stage. This means that this sector can still be steered in a favorable direction, which requires discussion about sustainability. If we want to avoid similar problems to the (...)
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  27. David T. Risser, Collective Moral Responsibility. Internet Encyclopedia of Philosophy.score: 219.0
  28. Stephen Wilmot (2000). Corporate Moral Responsibility in Health Care. Medicine, Health Care and Philosophy 3 (2):139-146.score: 216.0
    The question of corporate moral responsibility – of whether it makes sense to hold an organisation corporately morally responsible for its actions,rather than holding responsible the individuals who contributed to that action – has been debated over a number of years in the business ethics literature. However, it has had little attention in the world of health care ethics. Health care in the United Kingdom(UK) is becoming an increasingly corporate responsibility, so the issue is increasingly relevant in (...)
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  29. Kevin Gibson (2011). Toward an Intermediate Position on Corporate Moral Personhood. Journal of Business Ethics 101 (S1):71-81.score: 212.0
    Models of moral responsibility rely on foundational views about moral agency. Many scholars believe that only humans can be moral agents, and therefore business needs to create models that foster greater receptivity to others through ethical dialog. This view leads to a difficulty if no specific person is the sole causal agent for an act, or if something comes about through aggregated action in a corporate setting. An alternate approach suggests that corporations are moral agents (...)
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  30. Christopher McMahon (1995). The Ontological and Moral Status of Organizations. Business Ethics Quarterly 5 (3):541-554.score: 211.0
    The paper has two parts. The first considers the debate about whether social entities should be regarded as obiects distinct from their members and concludes that we should let the answer to this question be determined by the theories that social science finds to have the most explanatory power. The second part argues that even if the theory with the most explanatory power regards social entities such as organizations as persons in their own right, we should not accord them citizenship (...)
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  31. Mary Lyn Stoll (2009). Boycott Basics: Moral Guidelines for Corporate Decision Making. [REVIEW] Journal of Business Ethics 84 (1):3 - 10.score: 204.0
    When one addresses boycotts, the efforts of the Montgomery bus boycotts to end segregation likely come to mind. However, the moral merits of a boycott are not always so clearly determined and how a company reacts to a boycott can have long lasting repercussions for its public image. In this article, I will examine a number of boycotts including boycotts by the American Family Association of both Ford and Proctor & Gamble based on their advertising venue choices. In a (...)
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  32. C. Soares (2003). Corporate Versus Individual Moral Responsibility. Journal of Business Ethics 46 (2):143 - 150.score: 200.0
    There is a clear tendency in contemporary political/legal thought to limit agency to individual agents, thereby denying the existence and relevance of collective moral agency in general, and corporate agency in particular. This tendency is ultimately rooted in two particular forms of individualism – methodological and fictive (abstract) – which have their source in the Enlightenment. Furthermore, the dominant notion of moral agency owes a lot to Kant whose moral/legal philosophy is grounded exclusively on abstract reason (...)
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  33. Agata Sagan & Peter Singer (2007). The Moral Status of Stem Cells. Metaphilosophy 38 (2-3):264–284.score: 196.0
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  34. Julia Tanner (2011). Moral Status of Animals From Marginal Cases. In Michael Bruce Steven Barbone (ed.), Just the Arguments: 100 of the Most Important Arguments in Western Philosophy. Wiley-Blackwell.score: 196.0
  35. David Degrazia (2007). Human-Animal Chimeras: Human Dignity, Moral Status, and Species Prejudice. Metaphilosophy 38 (2-3):309–329.score: 196.0
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  36. Godfrey B. Tangwa (2007). Moral Status of Embryonic Stem Cells: Perspective of an African Villager. Bioethics 21 (8):449–457.score: 196.0
  37. Jeffrey Nesteruk & David T. Risser (1993). Conceptions of the Corporation and Ethical Decision Making in Business. Business and Professional Ethics Journal 12 (1):73-89.score: 195.0
  38. Ian Ashman & Diana Winstanley (2007). For or Against Corporate Identity? Personification and the Problem of Moral Agency. Journal of Business Ethics 76 (1):83 - 95.score: 192.0
    This article explores the concept of corporate identity from a moral perspective. In it we argue that the reification and personification involved in attributing an identity to an organization has moral repercussions. Through a discussion of 'intentionality' we suggest that it is philosophically problematic to treat an abstraction of the corporation as possessing identity or acting as a conscious moral agent. The article moves to consider practical and ethical issues in the areas of organizational commitment, of (...)
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  39. Helmut Willke & Gerhard Willke (2008). Corporate Moral Legitimacy and the Legitimacy of Morals: A Critique of Palazzo/Scherer's Communicative Framework. [REVIEW] Journal of Business Ethics 81 (1):27 - 38.score: 188.0
    The article offers a critical assessment of an article on “Corporate Legitimacy as Deliberation” by Guido Palazzo and Andreas Scherer in this journal. We share the concern about the precarious legitimacy of globally active corporations, infringing on the legitimacy of democracy at large. There is no quarrel with Palazzo/Scherer’s diagnosis, which focuses on the consequences of globalization and ensuing challenges for corporate social responsibilities. However, we disagree with the “solutions” offered by them. In a first step we refute (...)
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  40. Tomasz Żuradzki (2012). The uncertainty about the moral status of human embryos and preimplantation genetic diagnosis (in Polish). Diametros 34:179 – 189.score: 180.0
    In this paper I report the discussion about the argument from moral uncertainty that took place in November 2012 during the debate on the website of the Polish Bioethics Society on preimplantation genetic diagnosis (PGD). The discussion was initiated by the Statement on PGD made by the Bioethics Committee of the Polish Academy of Sciences. Here I discuss the theses of the Statement and dissenting opinions that initiated the debate, then I concentrate on the following issues: (I) the permissibility (...)
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  41. Elsa González (2002). Defining a Post-Conventional Corporate Moral Responsibility. Journal of Business Ethics 39 (1-2):101 - 108.score: 180.0
    The stakeholder approach offers the opportunity to consider corporate responsibility in a wider sense than that afforded by the stockholder or shareholder approaches. Having said that, this article aims to show that this theory does not offer a normative corporate responsibility concept that can be our response to two basic questions. On the one hand, for what is the company morally responsible and, on the other hand, why is the corporation morally responsible in terms of conventional and post-conventional (...)
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  42. Mark Coeckelbergh (2012). Growing Moral Relations: Critique of Moral Status Ascription. Palgrave Macmillan.score: 180.0
    Machine generated contents note: -- Acknowledgements -- Introduction - The Problem of Moral Status -- PART I: MORAL ONTOLOGIES: FROM INDIVIDUAL TO RELATIONAL DOGMAS -- Individual Properties -- Appearance and Virtue -- Relations: Communitarian and Metaphysical -- Relations: Natural and Social -- Relations: Hybrid and Environmental -- Conclusion Part I: Diogenes's Challenge -- PART II: MORAL STATUS ASCRIPTION AND ITS CONDITIONS OF POSSIBILITY: A TRANSCENDENTAL ARGUMENT -- Words and Sentences: Forms of Language Use -- Societies (...)
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  43. S. Matthew Liao (2010). The Basis of Human Moral Status. Journal of Moral Philosophy 7 (2):159-179.score: 174.0
    When philosophers consider what moral status human beings have, they tend to find themselves either supporting the idea that not all human beings are rightholders or adopting what Peter Singer calls a 'speciesist' position, where speciesism is defined as morally favoring a particular species—in this case, human beings—over others without sufficient justification. In this paper, I develop what I call the 'genetic basis for moral agency' account of rightholding, and I propose that this account can allow all (...)
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  44. Janet Marta, Anusorn Singhapakdi, Dong-Jin Lee, Sebnem Burnaz, Y. Ilker Topcu, M. G. Serap Atakan & Tugrul Ozkaracalar (2012). The Effects of Corporate Ethical Values and Personal Moral Philosophies on Ethical Intentions in Selling Situations: Evidence From Turkish, Thai, and American Businesspeople. [REVIEW] Journal of Business Ethics 106 (2):229-241.score: 174.0
    The goals of this study are to test a pattern of ethical decision making that predicts ethical intentions of individuals within corporations based primarily on the ethical values embedded in corporate culture, and to see whether that model is generally stable across countries. The survey instrument used scales to measure the effects of corporate ethical values, idealism, and relativism on ethical intentions of Turkish, Thai, and American businesspeople. The samples include practitioner members of the American Marketing Association in (...)
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  45. Janet Marta, Anusorn Singhapakdi, Dong-Jin Lee, Sebnem Burnaz, Y. Ilker Topcu, M. G. Serap Atakan & Tugrul Ozkaracalar (2012). The Effects of Corporate Ethical Values and Personal Moral Philosophies on Ethical Intentions in Selling Situations: Evidence From Turkish, Thai, and American Businesspeople. [REVIEW] Journal of Business Ethics 106 (2):229 - 241.score: 174.0
    The goals of this study are to test a pattern of ethical decision making that predicts ethical intentions of individuals within corporations based primarily on the ethical values embedded in corporate culture, and to see whether that model is generally stable across countries. The survey instrument used scales to measure the effects of corporate ethical values, idealism, and relativism on ethical intentions of Turkish, Thai, and American businesspeople. The samples include practitioner members of the American Marketing Association in (...)
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  46. Timothy J. Bayne (2002). Moral Status and the Treatment of Dissociative Identity Disorder. Journal of Medicine and Philosophy 27 (1):87-105.score: 172.0
    Many contemporary bioethicists claim that the possession of certain psychological properties is sufficient for having full moral status. I will call this thepsychological approach to full moral status. In this paper, I argue that there is a significant tension between the psychological approach and a widely held model of Dissociative Identity Disorder (DID, formerly Multiple Personality Disorder). According to this model, the individual personalities or alters that belong to someone with DID possess those properties that proponents (...)
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  47. S. Andrew Ostapski & Donna G. Pressley (1992). Moral Audit for Diabco Corporation. Journal of Business Ethics 11 (1):71 - 80.score: 171.0
    Diabco Corporation, consisting of both domestic and international operations, aspires to be a world class company. Assumption of that status requires Diabco to develop a profile as a responsible member within the world community. Attributing morality to a corporation may seem somewhat inappropriate because it is merely an artificial entity. Yet, a corporation is only as ethical as its agents. At a minimum, Diabco must meet legal requirements, but the development of moral responsibility requires a conscious effort by (...)
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  48. Mark S. Schwartz (2005). Universal Moral Values for Corporate Codes of Ethics. Journal of Business Ethics 59 (1-2):27 - 44.score: 168.0
    How can one establish if a corporate code of ethics is ethical in terms of its content? One important first step might be the establishment of core universal moral values by which corporate codes of ethics can be ethically constructed and evaluated. Following a review of normative research on corporate codes of ethics, a set of universal moral values is generated by considering three sources: (1) corporate codes of ethics; (2) global codes of ethics; (...)
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  49. Patrick Kain (2009). Kant's Defense of Human Moral Status. Journal of the History of Philosophy 47 (1):pp. 59-101.score: 168.0
    The determination of individual moral status is a central factor in the ethical evaluation of controversial practices such as elective abortion, human embryo-destructive research, and the care of the severely disabled and those in persistent vegetative states. A review of recent work on Kant reveals the need for a careful examination of the content of Kant’s biological and psychological theories and their relation to his views about moral status. Such an examination, in conjunction with Kant’s practical-metaphysical (...)
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  50. David DeGrazia (2008). Moral Status as a Matter of Degree? Southern Journal of Philosophy 46 (2):181-198.score: 168.0
    Some people contend that fetuses have moral status but less than that of paradigm persons. Many people hold views implying that sentient animals have moral status but less than that of persons. These positions suggest that moral status admits of degrees. Does it? To address this question, we must first clarify what it means to speak of degrees of moral status. The paper begins by clarifying the more basic concept of moral (...)
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