Honesty in Applied Ethics

Defends my proposed account of lying (framed in terms of new classical natural law theory) against Chris Tollefsen's objections, centering on the objection that, whatever else it involves, lying necessarily involves an attack on the basic good of self-integration.

Scientists have complained about the inconsistency and politics of academic publishing for hundreds of years. Among the explanations offered are that evaluators lack time and use shortcuts, that they lack the expertise to judge things properly, that they can't put aside personal biases and we must hide the names of authors, and that they are conscientious instead of creative and cannot judge new ideas. All of these are actually wrong. As a literary analyst, I spent the last ten years independently (...) studying this same problem in book and movie production. I've found that the human decision-making apparatus doesn't work the way we think, and the solutions based on this misunderstanding could never have solved the problem. In this paper, we present the first method that actually can, which is a technique adapted from computer hacking, as well as a new view of how our brains make choices. (shrink)

On the one hand, most of us would take honesty to be a key ethical virtue. Corporations and other organizations often include it in their codes of ethics, we legislate against various forms of dishonesty, we tend to be ashamed when we are caught not telling the truth, and honesty is often regarded as a key element in relationships. Yet on the other hand, dishonesty, that is, lying and deceit, seems to be commonplace in contemporary public life even amongst those (...) leading figures in our society whom we might otherwise take to be the exemplars of public virtue. So, is the emphasis on truth and honesty just a sham? Does the fact of our actual practice mean that truth and honesty matter only rhetorically, and, if so, does that mean that whatever it is we mean by ‘ethics,’ truth and honesty are not a part of it? What I will suggest is that truth is indeed central to ethical practice, and not only to ethical practice, but also to a properly democratic politics, and that the apparent breakdown in the commitment to truth in public life is indicative of a deeper ethical, as well as political, breakdown. (shrink)

Most work in neo-Aristotelian virtue ethics begins by supposing that the virtues are the traits of character that make us good people. Secondary questions, then, include whether, why, and in what ways the virtues are good for the people who have them. This essay is an argument that the neo-Aristotelian approach is upside down. If, instead, we begin by asking what collection of character traits are good for us---that is, what collection of traits are most likely to promote our own (...) well-being---we find a collection of traits a lot like the traditional slate of virtues. This suggests an egoistic theory of the virtues: the virtues just are those traits of character that reliably promote the well-being of their possessor. In addition to making the positive case for character egoism, I defend it from anticipated objections. I argue that character egoism doesn't inherit the problems of ethical egoism, and conclude by offering character-egoist accounts of two virtues traditionally thought to be fundamentally other-regarding: honesty and justice. (shrink)

Current profess ional and la y lore ove rlook the ro le of hone sty in develop ing and s ustaining intimate relationships. We w ish to ass ert its importa nce. W e begin b y analyz ing the no tion of intimac y. An intim ate encounter or exchange, we argue, is one in which one verbally or non-verbally privately reveals something about oneself, and does so in a sensitive, trusting way. An intimate relationship is one marked by (...) regular intimate encounters or excha nges. Then, we co nsider two sorts of cases wh ere it is widely thought permissible, if not lauda tory, to lie to one 's intimates. In discrediting these presumably central cases of justified dishonesty, we put forward general considerations requiring hones ty. We e nd by s ugges ting how 'meta honesty'--hone sty about one's own efforts at communication, including one's efforts to be honest--is particularly important in intimate relationships. (shrink)

We have good reason to condemn lying more strongly than misleading and to condemn bullshit assertion less harshly than lying but more harshly than misleading. We each have good reason to mislead rather than make bullshit assertions, but to make bullshit assertions rather than lie. This is because these forms of deception damage credibility in different ways. We can trust the misleader to assert only what they believe to be true. We can trust the bullshitter not to assert what they (...) believe to be false. We cannot trust the liar at all. (shrink)

Individuals often lie for psychological rewards (e.g., preserving self image and/or protecting others), absent economic rewards. We conducted a laboratory experiment, using a modified dictator game, to identify conditions that entice individuals to lie solely for psychological rewards. We argue that such lies can provide a ready means for individuals to manage others’ impression of them. We investigated the effect of social distance (the perceived familiarity, intimacy, or psychological proximity between two parties) and knowledge of circumstances (whether parties have common (...) or asymmetric information) on the frequency of lying. We found that lying occurs more frequently when social distance is near and that the effect is exacerbated when information is asymmetric. Our theoretical development suggests that, under these conditions, individuals’ need to manage others’ impression is magnified. We discuss the implications of our findings. (shrink)

Corporate codes of conduct frequently impose a duty of loyalty upon employees. l examine the notion of loyalty in general, and loyalty in the workplace in particular. I conclude that unless loyalty is defined and articulated in favor of a larger social project, efforts to encourage loyalty will be a source of epistemic distortion at best, and oppression at worst.

Abstract Truth-telling is a key issue within the nurse–patient relationship. Nurses make decisions on a daily basis regarding what information to tell patients. This paper analyses truth-telling within an end of life scenario. Virtue ethics provides a useful philosophical approach for exploring decisions on information disclosure in more detail. Virtue ethics allows appropriate examination of the moral character of the nurse involved, their intention, ability to use wisdom and judgement when making decisions and the virtue of truth-telling. It is appropriate (...) to discuss nursing as a 'practice' in relation to virtue ethics. This is achieved through consideration of the implications of arguments made by Alasdair MacIntyre who believes that qualities such as honesty, courage and justice are virtues because they enable us to achieve the internal goods of practices. (shrink)

Some students do not cheat. Students high in measures of bravery, honesty, and empathy, our defining characteristics of heroism, report less past cheating than other students. These student heroes also reported that they would feel more guilt if they cheated and also reported less intent to cheat in the future than nonheroes. We find general consensus between students and professors as to reasons for the nonreporting of cheating, suggesting a general impression of insufficient evidence, lack of courage, and denial. Suggested (...) interventions in academia are based in positive psychology and an understanding of academic heroes. (shrink)

Augustine famously defends the justice of killing in certain public contexts such as just wars. He also claims that private citizens who intentionally kill are guilty of murder, regardless of their reasons. Just as famously, Augustine seems to prohibit lying categorically. Analyzing these features of his thought and their connections, I argue that Augustine is best understood as endorsing the justice of lying in certain public contexts, even though he does not explicitly do so. Specifically, I show that parallels between (...) his treatments of killing and lying along with his “agent (auctor)–instrument (minister)” distinction, in which God is the true agent or “author” of certain acts and humans are merely God's instruments, together imply that he would regard certain instances of public lying as permissible and even obligatory. I buttress my argument by examining several key but neglected passages and by responding to various objections and rival interpretations. Throughout, I challenge standard interpretations of Augustine's ethics of killing and lying and seek to deepen our overall understanding of these dimensions of his thought. In so doing, I contribute to ongoing discussions of public and private lying and to the task of relating Augustine's thought to contemporary debate and deliberation on war, killing, and lying. (shrink)

The American Journal of Bioethics, Volume 12, Issue 3, Page 15-17, March 2012.

(2010). Ethical dilemmas in education: standing up for honesty and integrity. Journal of Moral Education: Vol. 39, No. 2, pp. 243-248. doi: 10.1080/03057241003755093.

The Ordinary Hero is an in-depth search of where we should turn to find meaning in our lives.