Using both Confucian texts and the work of American pragmatist John Dewey, this book offers a distinctly Confucian model of democracy.

As artificial intelligence (AI) integrates across social domains, prevailing technical paradigms often overlook human relational needs vital for cooperative resilience. Alternative pathways consciously supporting dignity and wisdom warrant consideration. Integrating seminal insights from virtue and care ethics, this article delineates the following four cardinal design principles prioritizing communal health: (1) affirming the sanctity of life; (2) nurturing healthy attachment; (3) facilitating communal wholeness; and (4) safeguarding societal resilience. Grounding my analysis in the rich traditions of moral philosophy, I argue that (...) these principles scaffold sustainable innovation trajectories that consciously center shared welfare advancement over detached technical capabilities or efficiency benchmarks alone. Elucidating connections with pioneering initiatives demonstrates fragments of this vision taking embryonic shape, yet pervasive adoption remains largely aspirational to date. Fulfilling dignity-based artificial intelligence demands ongoing collective commitment beyond firms’ profit motives or governance proceduralism. My conclusions urge technology policies and priorities directed toward empowering the vulnerability of people rather than controlling the optimization of systems. (shrink)

After describing the disorder of psychopathy, I examine the theories and the evidence concerning the psychopaths’ deficient moral capacities. I first examine whether or not psychopaths can pass tests of moral knowledge. Most of the evidence suggests that they can. If there is a lack of moral understanding, then it has to be due to an incapacity that affects not their declarative knowledge of moral norms, but their deeper understanding of them. I then examine two suggestions: it is their deficient (...) practical reason or their stunted emotions that are at fault. The evidence supports both explanations. I conclude with an overview of the debate concerning whether they are morally or legally responsible for their actions. (shrink)

_Examines the implications of Aristotle’s political thought for contemporary political theory._.

A major criticism of contemporary business education centers on its failure to help business students achieve sufficient educational breath, particularly with regard to the external environment of business. The service-learning movement offers business faculty an excellent opportunity to address this deficiency. By developing curricular projects linked to community needs, faculty can further their students' technical skills while helping them simultaneously develop greater inter-personal, inter-cultural, and ethical sensitivity.

Does the inculcation of patriotic sentiments in the hearts of patriotsrender them invulnerable to the malady of self-alienation experiencedotherwise by citizens of the “atomist” state? Rousseau, as will be shownin this paper, provided a positive answer to this question. Accordingly,he accorded utmost importance in his political and educational writingto the education for patriotism. The purpose of this paper is to offer acritical assessment of Rousseau's education for patriotism. I suggestthat when successfully implemented, this education leads to theestrangement and effacement of (...) the self, giving rise to a malady similarto the one Rousseau wanted to cure. If Rousseau's patriotic educationcan really prevent the experience of self-alienation arising due to alack of a community one can call one's own, this very education givesalso rise to the experience of self-alienation arising upon theemergence of a tight-knit patriotic community. Such a community leavesno room for the development of the individual's (or the patriot's)unique talents and the pursuit of his or her self-regarding goals andencourages the emergence, over again, of the experience ofself-alienation. (shrink)

Abstract:Total Quality Management (TQM) has been the object of extensive discussion within the popular literature and is increasingly of interest among management scholars. Recent scholarship has focused on the theoretical foundations of TQM, particularly what makes it work, why so many firms have had problems implementing it, and under what circumstances it may create a sustainable advantage for individual firms. This paper extends the work in theory development regarding TQM and offers an empirically testable theoretical model of its function. The (...) central claim of the paper is that embedded within TQM there are a set of moral values (“value dynamics”) that must be developed and maintained if it is to work, and that seeing them as moral values has significant theoretical and practical implications. That is, how TQM is understood and “enacted” (Weick 1979) by managers plays a significant role in determining its success. The discussion is linked to the ethics literature, normative implications of the model are explored, and directions for future research are outlined. (shrink)

Property rights are important institutions that influence economic performance and reflect the historical, cultural, and political realities of particular societies. Drawing on a variety of concepts from legal and economic studies, a framework for explaining the origin and evolution of property rights is developed and applied to the specific case of changing ground water rights in Nebraska. The Nebraska case is an interesting example of reliance on local control in regulating water use. Despite the importance of local initiatives in ground (...) water management, this case also illustrates the need for external support from the judicial and legislative systems. The evolution of ground water property rights in Nebraska, as in other parts of the United States, has been conditioned by historical circumstances and changing values and attitudes as well as by economic and political forces. (shrink)

This article reports on a study of the relationship between narcissism, as an important personality trait in individualistic societies, and religious styles of coping. We distinguish between two dimensions of narcissism: overt and covert narcissism, and four different styles of religious coping: self-directing, collaborative, deferring and receptive. The study was carried out by inviting 116 students to complete questionnaires about narcissism and religious coping. It revealed a positive correlation between covert narcissism and the collaborative, deferring and receptive styles of religious (...) coping, and a negative correlation between covert narcissism and the self-directing style. Overt narcissism only had a positive correlation with the receptive style. The article discusses in detail the significance of the relationships between narcissism and styles of religious coping. (shrink)

The essay examines the impartialist view of justice as the first virtue of all relationships. I argue that in close associations where duties, obligations, and rights of persons are situationally contingent, abstract principles of justice fail to yield a unified moral perspective about what is fair. Solidarity and trust as moral emotions develop more complex moral competencies that go beyond what principles of justice alone require.

Cultural models of health, illness, and moral reasoning are receiving increasing attention in bioethics scholarship. Drawing upon research tools from medical and cultural anthropology, numerous researchers explore cultural variations in attitudes toward truth telling, informed consent, pain relief, and planning for end-of-life care. However, culture should not simply be equated with ethnicity. Rather, the concept of culture can serve as an heuristic device at various levels of analysis. In addition to considering how participation in particular ethnic groups and religious traditions (...) can shape moral reasoning, bioethicists need to consider processes of socialization into professional cultures, organizational cultures, national civic culture, and transnational culture. From the local world of the community clinic or oncology unit to the transnational workings of human rights agencies, attentiveness to the concept of culture can illuminate how patients, family members, and health care providers interpret illness, healing, and moral obligations. (shrink)

Scholars have sometimes argued that we should conceive of social research as a form of moral inquiry, at least in part, but none have made clear exactly how and why observational research can make a distinctive contribution to moral insight. Returning to an era before the modern distinction between social science and the humanities became entrenched, this article argues that Adam Smith provided a clear and forceful rationale for the moral role of social research, especially history. Smith believed that moral (...) understanding relies on emotional reactions to richly described cases, preferably where our own interests are not at stake. These meditations on particular cases, in turn, provide the basis for moral generalizations that can inform future encounters with particular cases. This perspective led Smith (along with his friend David Hume) to the view that historical writing makes a more important contribution to moral understanding than abstract philosophy does. This article reconstructs Smith’s arguments about the role of empirical observation in cultivating moral sensibility in The Theory of Moral Sentiments, his Lectures on Jurisprudence, and his Lectures on Rhetoric and Belles Lettres. It then connects his argument to contemporary ideas about the nature of moral understanding in philosophy and cognitive science. (shrink)

This article presents a critical analysis of the views of Michael Sandel on human enhancement in his book The Case Against Perfection (2007). Sandel argues that the use of biotechnologies for human enhancement is driven by a will to mastery or hybris, leading to an ‘explosion of responsibility’ and a disappearance of solidarity. I argue that Sandel is using a traditional concept of solidarity which leaves little room for individual differences and which is difficult to reconcile with the modern trend (...) towards individual autonomy and cultural heterogeneity. With reference to the sociology of Giddens, I argue that the ‘explosion of responsibility’ can be considered an expression of the insecurity in modern society and the need for reflexivity in personal and social life. I argue that the need for reflexivity is a driving social and cultural force behind the interest in human enhancement, and that this trend can go together with a commitment to take care of the needs of others. I agree with Sandel that there is a risk that human enhancement may develop into ‘hybris’, particularly when enhancement is driven by scientism and a naturalist reduction of human values to neurological processes. Enhancement based on scientism will threaten solidarity defined by Honneth as an interactive relationship aimed at the mutual recognition of individual identities in relation to a shared value horizon. I will call for a reflective approach in which human enhancement technologies are explored in the context of a ‘system of reference’. Such a reflective approach will help to protect against the hybris of scientism and to maintain solidarity with vulnerable groups. (shrink)

During the second half of the 20th century several American multidisciplinary social science „disaster research groups“ conducted numerous field studies after earthquakes, factory explosions and “racial riots”, both inside and outside of the United States. Their aim was to investigate the reactions and behavior of individuals, organizations and communities to disasters. All of these groups were either promoted or at least partly founded by different branches of the US military. This article will analyze the groups’ studies and findings on the (...) question of disasters’ psychological effects. The main focus will be on the stance the scientists took on the diagnosis of psychological trauma—especially Post Traumatic Stress Disorder (PTSD)—and the post disaster therapeutic interventions that became widespread in the 1970s and early 1980s. The disaster researchers questioned the need for, as well as the effectiveness and efficiency of “disaster mental health”. At the same time they advocated early ideas of resilience, which later became one of the most important concepts in disaster management and beyond. (shrink)

During the second half of the 20th century several American multidisciplinary social science „disaster research groups“ conducted numerous field studies after earthquakes, factory explosions and “racial riots”, both inside and outside of the United States. Their aim was to investigate the reactions and behavior of individuals, organizations and communities to disasters. All of these groups were either promoted or at least partly founded by different branches of the US military. This article will analyze the groups’ studies and findings on the (...) question of disasters’ psychological effects. The main focus will be on the stance the scientists took on the diagnosis of psychological trauma—especially Post Traumatic Stress Disorder (PTSD)—and the post disaster therapeutic interventions that became widespread in the 1970s and early 1980s. The disaster researchers questioned the need for, as well as the effectiveness and efficiency of “disaster mental health”. At the same time they advocated early ideas of resilience, which later became one of the most important concepts in disaster management and beyond. (shrink)

The idea of a cosmopolitan Europe continues to be central to contemporary debates within post-national citizenship. However, much of the writing in this area remains disconnected from the need to reinvent European social democracy that questions the centrality of work and racist nationalism. This article argues that a revived European Left would need to move beyond specifically liberal concerns with procedure to articulate a view of European futures that both deconstructed neo-liberalism and embraced more convivial collective futures. This would entail (...) the combination of a post-material politics that sought to critique the centrality of employment while granting citizens a basic income or forms of civic labour and a more concerted attempt to break with a racialized politics based upon the fear of the ‘Other’. In conclusion, it is argued that the urgent political task of the future is to reinvent a sense of Europeaness that has both a substantive content, but that does not become mobilized by an exclusive cultural politics. (shrink)

ABSTRACT Different concepts of democracy are considered as they reflect deep problems in modem democratic societies such as the lack of participation by citizens, the loss of a sense of community, and excessive individualism. Three models of teaching, the executive, the therapist, and the liberationist, are then explored with regard to what students may learn about being a member of a democratic society when they are treated differently by such teachers. It is argued that while each model has its positive (...) and negative influences, the liberationist approach has the best potential for meeting some of the deficiencies of participatory forms of democratic life. (shrink)

Different concepts of democracy are considered as they reflect deep problems in modem democratic societies such as the lack of participation by citizens, the loss of a sense of community, and excessive individualism. Three models of teaching, the executive, the therapist, and the liberationist, are then explored with regard to what students may learn about being a member of a democratic society when they are treated differently by such teachers. It is argued that while each model has its positive and (...) negative influences, the liberationist approach has the best potential for meeting some of the deficiencies of participatory forms of democratic life. (shrink)

Feeling that they must aim for certainty in their claims, each side presents its version of reality, monologically, simply for acceptance or rejection by the other. In this form of argumentation, one individualistically formulated, systematic, finished version is pitted (in an essentially Neo-Darwinian struggle) against another. By its very nature, such a form of rational argumentation prevents the construction of a shared version of things; it is not dialogical. In attempting to recover what has been rendered ’rationally-invisible‘ by our modern (...) modes of (monological) reasoning, I first explore the "structures of passion and feeling" (Raymond Williams) embodied in the ways in which people in a community interrelate themselves. Attention to such structures illuminates the nature of argument in a novel, dialogical, light: those who share in such structures do not share in a system of foundational principles or a logical framework, but in a "living tradition" (MacIntyre) or "living ideology" (Billig et al.). Bakhtin‘s concept of the utterance is then explored as the basic unit for understand dialogical communication and argument within such living traditions. (shrink)

This article uses concepts from sociology, history, and philosophy to explore the shifting relationship between moral values and business in the Western world. We examine the historical roots and intellectual underpinnings of two major business-society paradigms in ideal-type terms. In pre-industrial Western society, we argue that business activity was linked to society’s values of morality (the moral unity paradigm}-for good or for ill. With the rise of industrialism, we contend that business was freed from moral constraints by the alleged “invisible (...) hand” of efficient markets (the amoral theory of business). Armed with this understanding of the intellectual history of the moral unity and amoral business-society paradigms, we suggest that some variant of the moral unity paradigm may be recurring in post-industrial society. (shrink)

This article uses concepts from sociology, history, and philosophy to explore the shifting relationship between moral values and business in the Western world. We examine the historical roots and intellectual underpinnings of two major business-society paradigms in ideal-type terms. In pre-industrial Western society, we argue that business activity was linked to society’s values of morality (the moral unity paradigm}-for good or for ill. With the rise of industrialism, we contend that business was freed from moral constraints by the alleged “invisible (...) hand” of efficient markets (the amoral theory of business). Armed with this understanding of the intellectual history of the moral unity and amoral business-society paradigms, we suggest that some variant of the moral unity paradigm may be recurring in post-industrial society. (shrink)

We argue that the stakeholder perspective on corporate social responsibility is in the process of being enlarged. Due to the process of institutional isomorphism, corporations are increasingly adopting organizational features designed to promote proactivity over mere reactivity in their stakeholder relationships. We identify two sources of pressure promoting the emergence of the proactive corporation -- stakeholder activism and the recognition of the social embeddedness of the economy. The final section describes four organizational design dimensions being installed by the more proactive (...) corporations today -- cooperation, participation, negotiation, and direct anticipation. (shrink)

Anthropologists have long wrestled with their impact upon the people they study. Historically, the discipline has served and subverted colonial agendas, but views itself traditionally as an advocate for the disempowered and as an instrument of public policy. Marketing is now among the pre-eminent institutions of cultural stability and change at work on the planet. Currently, ethnography is assuming a growing importance in the marketer’s effort to influence the accommodation and resistance of consumers to the neocolonial forces of globalization. The (...) ethical consequences of market-oriented ethnography are explored in this essay. (shrink)

Trump’s crusade against PC played a key role in his political rhetoric and resonated well among his supporters, yet his notion of PC differed greatly in meaning from earlier uses of the term and was used to denounce a much wider range of socio-political behaviors. Based on a systematic analysis of Trump’s use of this notion, I identified five main normative propositions organizing Trump’s anti-PC rhetoric. Viewed together, these propositions add up to a rehabilitation of White working-class culture but also (...) outline an emerging late-modern version of the authenticity ethic, whose power extends far beyond the working class. This ethic (as manifested in Trump’s anti-PC rhetoric) transforms the role of morality and the sacred in political drama and in symbolic struggles over social worth. Rather than presenting his commitment to moral values, ideals, and allegedly-universal rules, Trump used anti-PC rhetoric to expose and criticize the symbolic self-interests of others who speak on behalf of these values, rules, and ideals to claim superiority (and thus ironically mimicked the sociological critique of symbolic violence to legitimize bigotry). Yet, the sacred is not completely banished from political drama: authenticity as a principle of worth guiding moral evaluation and argumentation is revealed as a sacred in denial. The case of Trump’s anti-PC rhetoric thus allows theorizing the implications of the authenticity ethic for the dynamics of social struggles over recognized worth and for the role of ideals in the presentation of self in politics and beyond. (shrink)

This article approaches work talk, a neglected but vital object of sociological inquiry, as a possible key to unlocking the mystery of the contemporary work ethic as it appears among male professionals living and working in the United States and Western Europe. This analytical task is carried out through a close examination of the contrasting rhetorics, scripts, and vocabularies anchoring French, Norwegian, and American forms of hard work talk. This comparative exercise capitalizes on material from over one hundred in-depth interviews (...) with comparable French, Norwegian, and American male business professionals working in finance, law, consulting, engineering and other professional fields. Scrutinizing the scripts that members of these three groups use to address their motives for working hard in demanding jobs, this article maps a legitimation divide between the American respondents and their French and Norwegian counterparts. The hard work commentaries of the French and Norwegian respondents feature script repertoires that focus exclusively on the stimulating and enriching character of their work activities. By contrast, the commentaries of the American respondents incorporate overachievement scripts addressing both the extrinsic rewards of work and the personality traits that make hard work a natural expression of personality. These hard work commentaries invoke career success and moneymaking as inducements to hard work. But they also invoke personality traits such as drive and the innate aversion to leisure. This transatlantic divide reflects the greater cultural resonance of self-realization in the two European contexts and the fact that the French and Norwegians have embraced a more Maslowian approach to working life. As I argue in the article’s conclusion, these transatlantic differences in script repertoires can be viewed as the product of the societally specific cultural configurations at work in the three countries. Such cultural configurations define what it means—in terms of status and authenticity—to work hard in a remunerative and rewarding job. (shrink)

This article is a narrative exploration of ways to strengthen and deepen the MBA curriculum for the future. We argue that interdisciplinary approaches including anthropology, sociology, and the humanities into the curriculum will give a broader-based understanding of the complexities of ethical management and leadership. It is important to educate students not merely to maximize profits but also to face issues such as global sustainability, global prosperity, corporate social responsibility, and other challenges of being a global player. The humanities and (...) social sciences in addition to the traditional MBA curriculum provide us with auxiliary tools for more complex problem solving. These broader dimensions should be integrated into every course to provide a robust grounding for our students. It provides our new MBA graduates with the requisites to face emerging challenges in the workplace today and our global future. (shrink)

Over the past 50 years, Louis Hartz’s reinterpretation of American political thought has had considerable influence – both in shaping later studies and provoking rebuttals. Drawing on Tocqueville’s observation that Americans were fortunate in having been ‘born equal’ instead of having to become so by revolution, Hartz compared American political thought with that of Britain and France in order to show that America has been enthralled by an ‘irrational Lockianism’. Although criticisms need to be taken into account, and the thesis (...) modified to take account of subsequent developments, it remains an indispensable and illuminating frame of analysis. (shrink)

Throughout its history, the relationship between government and science in the United States has been mutually beneficial but also contentious. This article reviews the recent history of this relationship and attributes the conflict to different norms and values in each of the institutions. A policy culture is the result. It sets the limits of government action and shapes the policy agenda, the debates, and their outcomes. The evolving norms of policy culture are examined on the basis of two specific controversies: (...) pork-barrel support of science and university-industry relations. The article concludes with a discussion of why the study of a policy culture helps us understand the ways in which values shape science policy. (shrink)

In this article, the author lists three problems that make any serious discussion about the ethics of leadership a very difficult undertaking. He then proposes a new, postindustrial paradigm of leadership. Using that understanding of leadership, two different sets of ethical analyses of leadership are possible: (I) those concerned with the process of leadership and (2) those concerned with the content of leadership (the changes proposed by the leaders and collaborators). In the end, the author suggests that the industrial paradigm (...) of ethics (the 18th century liberal philosophy) is inadequate to deal with the ethical decision making that leaders and collaborators must do in the 21 st century. Thus, a postindustrial paradigm of ethics must be developed to enable leaders and collaborators to make the tough ethical choices that will be demanded in the new millennium. (shrink)

This article introduces a new scale to measure executive servant leadership, situating the need for this scale within the context of ethical leadership and its impacts on followers, organizations and the greater society. The literature on servant leadership is reviewed and servant leadership is compared to other concepts that share dimensions of ethical leadership (e.g., transformational, authentic, and spiritual leadership). Next, the Executive Servant Leadership Scale (ESLS) is introduced, and its contributions and limitations discussed. We conclude with an agenda for (...) future research, describing ways the measure can be used to test hypotheses about organizational moral climate, ethical organizational culture, corporate responsibility, and institutional theory. (shrink)

The purpose of this article is to argue in favor of a private employer’s right to discriminate amongst job applicants on any basis he chooses, and this certainly includes unlawful characteristics such as race, sex, national origin, sexual preference, religion, etc. John Locke and many after him have argued that people have natural rights to life, liberty, and property or the pursuit of happiness. In this view, law should be confined to protecting these rights and be limited to prohibiting other (...) people from transgressing those rights. The law should not hinder an employer’s ability to discriminate, any more than it should compel people to marry against their wishes. These laws generally emerge from a moral perspective that people think should be imposed on everyone else. But those who don’t welcome those morals are in effect being coerced to abide by them against their will; this is unethical. Finally, it will be argued that the free market has mechanisms by which discrimination will, be rendered powerless to harm its victims. (shrink)

One can extrapolate from the art of language instruction to discover methods applicable across the disciplines in higher education. The paradigm presented by language instruction is applicable throughout the arts and sciences. If cultivated—and there are institutional pressures working against it—such an art can impact the languages and codes of the individual disciplines so as to advance the research mission of scholars in those fields; it can also favor the interrelationships between the disciplines. How the student learns another language (L2) (...) is comparable to the process of learning a scientific discipline. (shrink)

One can extrapolate from the art of language instruction to discover methods applicable across the disciplines in higher education. The paradigm presented by language instruction is applicable throughout the arts and sciences. If cultivated—and there are institutional pressures working against it—such an art can impact the languages and codes of the individual disciplines so as to advance the research mission of scholars in those fields; it can also favor the interrelationships between the disciplines. How the student learns another language (L2) (...) is comparable to the process of learning a scientific discipline. (shrink)

The vast majority of contributions to the literature on spirituality in nursing make extravagant claims about transcendence, eternity, the numinous, higher powers, higher levels of existence, invisible forces, cosmic unity, the essence of humanity, or other supernatural concepts. Typically, these assertions are made without the support of argument or evidence; and, as a consequence, alternative ways of theorizing ‘spirituality’ have been closed off, while the lack of consistent scholarship has turned the topic into a metaphysical backwater. In this paper, I (...) adopt a different premise, rejecting unsupported claims, and surveying the ‘spirituality’ terrain from a naturalistic and reductionist perspective. I argue that, if we rid ourselves of non‐naturalistic assumptions, we will discover theoretical and clinical resources in health psychology, social psychology, neuropsychology, and pharmacopsychology – resources which confirm that it is possible to conceptualize the study of existential concerns, and how health professionals might respond to them, in a properly scientific manner. In order to illustrate the potential usefulness of these resources, I will take palliative care as an example. (shrink)

Today''s headlines suggest that economic criteria alone is the basis for business decision-making. This paper argues that while profitability is a legitimate end of business, it must be moderated by ethical considerations. But can business be both successfuland ethical? Practical examples highlight individuals who chose profitability over ethical responsibility and those who chose and continue to choose both. The authors propose that there is an ethical person profile. Corporate managers can resolve the profits vs ethics dilemma by modeling ethical behavior.

: Our stereotypes of maternity and paternity as manifest in the history of philosophy and psychoanalysis interfere with the ability to imagine loving relationships. The associations of maternity with antisocial nature and paternity with disembodied cul-ture are inadequate to set up primary love relationships. Analyzing the conflicts in these associations, I reformulate the maternal body as social and lawful, and I re-formulate the paternal function as embodied, which enables imagining our primary relationships as loving.

Our stereotypes of maternity and paternity as manifest in the history of philosophy and psychoanalysis interfere with the ability to imagine loving relationships. The associations of maternity with antisocial nature and paternity with disembodied culture are inadequate to set up primary love relationships. Analyzing the conflicts in these associations, I reformulate the maternal body as social and lawful, and I reformulate the paternal function as embodied, which enables imagining our primary relationships as loving.