Looking at John Milbank's recent turn to Fr. Sergej Bulgakov, this paper argues that the theological and philosophical commitments they share are overshadowed by a deeper difference concerning the role each assigns the church in secular culture. It turns to Milbank's roots in Augustine's philosophy of history, which he argues could have allowed the church to overtake the pagan (which founds the secular) were it not for his distinction between the "visible" church and its deferred (eschatological) perfection. Bulgakov also criticizes (...) Augustine's doctrine of the church, or so he thinks. He actually misreads Augustine, accusing the bishop of holding a doctrine of the church that Milbank would have liked him to have held. This suggests that Bulgakov would not agree with Milbank's view that the church should "enact" God's judgment in history by opposing itself to the secular. (shrink)
One of the most dominant approaches to semantics for relevant (and many paraconsistent) logics is the Routley-Meyer semantics involving a ternary relation on points. To some (many?), this ternary relation has seemed like a technical trick devoid of an intuitively appealing philosophical story that connects it up with conditionality in general. In this paper, we respond to this worry by providing three different philosophical accounts of the ternary relation that correspond to three conceptions of conditionality. We close by briefly discussing (...) a general conception of conditionality that may unify the three given conceptions. (shrink)
J. David Velleman casts foreknowledge of one's own next move as psychologically active. As agents, we form prior intentions about what we will do next. Such prior intentions are licensed self-fulfilling beliefs or directive cognitions. These cognitions differ from ordinary predictions in their psychological relation to the evidence, in that they precede that crucial part of the evidence which consists in the fact that they have been formed. However, once formed, these cognitions are epistemologically unremarkable: they are directly justified (...) by evidence, which saliently includes the fact of their own existence. I argue that Velleman distorts both the epistemology and the etiology of self-knowing agency. Self-knowing agents typically know what they will do next non-evidentially, and yet their knowledge of their own next move is formed in response to their (perspective-relative) epistemic grounds. Velleman's account of self-knowing agency is doubly distortive because it ignores the role of the purely first-person point of view which typically characterizes such agency. In developing an alternative account of self-knowing agency, I argue that the kind of knowledge that we typically have of what we are about to do is like the kind of knowledge we have when we non-evidentially know what our own current, conscious propositional thoughts are. We can non-evidentially know what we think in virtue of having made up our minds what to think. Likewise, we can non-evidentially know what we are about to do in virtue of having settled on what to do next. (shrink)
Recent EEG studies on the early postmortem interval that suggest the persistence of electrophysiological coherence and connectivity in the brain of animals and humans reinforce the need for further investigation of the relationship between the brain’s activity and the dying process. Neuroscience is now in a position to empirically evaluate the extended process of dying and, more specifically, to investigate the possibility of brain activity following the cessation of cardiac and respiratory function. Under the direction of the Center for Healthy (...) Minds at the University of Wisconsin-Madison, research was conducted in India on a postmortem meditative state cultivated by some Tibetan Buddhist practitioners in which decomposition is putatively delayed. For all healthy baseline and postmortem subjects presented here, we collected resting state electroencephalographic data, mismatch negativity, and auditory brainstem response. In this study, we present HB data to demonstrate the feasibility of a sparse electrode EEG configuration to capture well-defined ERP waveforms from living subjects under very challenging field conditions. While living subjects displayed well-defined MMN and ABR responses, no recognizable EEG waveforms were discernable in any of the tukdam cases. (shrink)
This book is a specialized monograph on the development of the mathematical and computational metatheory of reductive logic and proof-search, areas of logic that are becoming important in computer science. A systematic foundational text on these emerging topics, it includes proof-theoretic, semantic/model-theoretic and algorithmic aspects. The scope ranges from the conceptual background to reductive logic, through its mathematical metatheory, to its modern applications in the computational sciences. Suitable for researchers and graduate students in mathematical, computational and philosophical logic, and in (...) theoretical computer science and artificial intelligence, this is the latest in the prestigous world-renowned Oxford Logic Guides, which contains Michael Dummet's Elements of intuitionism, Dov M. Gabbay, Mark A. Reynolds, and Marcelo Finger's Temporal Logic Mathematical Foundations and Computational Aspects, J. M. Dunn and G. Hardegree's Algebraic Methods in Philosophical Logic, H. Rott's Change, Choice and Inference: A Study of Belief Revision and Nonmonotonic Reasoning, and P. T. Johnstone's Sketches of an Elephant: A Topos Theory Compendium: Volumes 1 and 2. (shrink)
Covenant Theology brings together a number of perspectives on this important feature of Christian tradition from across the theological discipline. Based on four lectures delivered at the University of Liverpool, each address is followed by a response, allowing respected scholars of the field to engage in lively and public debate. The progression from Old Testament to New Testament, then to systematic theology and pastoral theology is intentional, as readers are encouraged to view theology as an integrative discipline rather than a (...) series of fragmented specialisms with little or no relation to one another. With contributions from Stephen Clark, James Dunn, Gary Badcock, and Robin Gill, this academic book combines fresh insights with more traditional approaches and makes for an informed and interesting read. · Lively public debate from key scholars responding to each point. · Discussions from the full length of the Bible. · Practical in its application. · Wide view of theological debate. · Links theology to other disciplines. · Encourages everyone to join the debate. (shrink)
The book is an extended study of the problem of consciousness. After setting up the problem, I argue that reductive explanation of consciousness is impossible , and that if one takes consciousness seriously, one has to go beyond a strict materialist framework. In the second half of the book, I move toward a positive theory of consciousness with fundamental laws linking the physical and the experiential in a systematic way. Finally, I use the ideas and arguments developed earlier to defend (...) a form of strong artificial intelligence and to analyze some problems in the foundations of quantum mechanics. (shrink)
Does consciousness collapse the quantum wave function? This idea was taken seriously by John von Neumann and Eugene Wigner but is now widely dismissed. We develop the idea by combining a mathematical theory of consciousness (integrated information theory) with an account of quantum collapse dynamics (continuous spontaneous localization). Simple versions of the theory are falsified by the quantum Zeno effect, but more complex versions remain compatible with empirical evidence. In principle, versions of the theory can be tested by experiments with (...) quantum computers. The upshot is not that consciousness-collapse interpretations are clearly correct, but that there is a research program here worth exploring. (shrink)
Is conceptual analysis required for reductive explanation? If there is no a priori entailment from microphysical truths to phenomenal truths, does reductive explanation of the phenomenal fail? We say yes . Ned Block and Robert Stalnaker say no.
When I say ‘Hesperus is Phosphorus’, I seem to express a proposition. And when I say ‘Joan believes that Hesperus is Phosphorus’, I seem to ascribe to Joan an attitude to the same proposition. But what are propositions? And what is involved in ascribing propositional attitudes?
What happens when machines become more intelligent than humans? One view is that this event will be followed by an explosion to ever-greater levels of intelligence, as each generation of machines creates more intelligent machines in turn. This intelligence explosion is now often known as the “singularity”. The basic argument here was set out by the statistician I.J. Good in his 1965 article “Speculations Concerning the First Ultraintelligent Machine”: Let an ultraintelligent machine be defined as a machine that can far (...) surpass all the intellectual activities of any man however clever. Since the design of machines is one of these intellectual activities, an ultraintelligent machine could design even better machines; there would then unquestionably be an “intelligence explosion”, and the intelligence of man would be left far behind. Thus the first ultraintelligent machine is the last invention that man need ever make. The key idea is that a machine that is more intelligent than humans will be better than humans at designing machines. So it will be capable of designing a machine more intelligent than the most intelligent machine that humans can design. So if it is itself designed by humans, it will be capable of designing a machine more intelligent than itself. By similar reasoning, this next machine will also be capable of designing a machine more intelligent than itself. If every machine in turn does what it is capable of, we should expect a sequence of ever more intelligent machines. This intelligence explosion is sometimes combined with another idea, which we might call the “speed explosion”. The argument for a speed explosion starts from the familiar observation that computer processing speed doubles at regular intervals. Suppose that speed doubles every two years and will do so indefinitely. Now suppose that we have human-level artificial intelligence 1 designing new processors. Then faster processing will lead to faster designers and an ever-faster design cycle, leading to a limit point soon afterwards. The argument for a speed explosion was set out by the artificial intelligence researcher Ray Solomonoff in his 1985 article “The Time Scale of Artificial Intelligence”.1 Eliezer Yudkowsky gives a succinct version of the argument in his 1996 article “Staring at the Singularity”: “Computing speed doubles every two subjective years of work.. (shrink)
One of the enduring concerns of moral philosophy is deciding who or what is deserving of ethical consideration. Much recent attention has been devoted to the "animal question" -- consideration of the moral status of nonhuman animals. In this book, David Gunkel takes up the "machine question": whether and to what extent intelligent and autonomous machines of our own making can be considered to have legitimate moral responsibilities and any legitimate claim to moral consideration. The machine question poses a (...) fundamental challenge to moral thinking, questioning the traditional philosophical conceptualization of technology as a tool or instrument to be used by human agents. Gunkel begins by addressing the question of machine moral agency: whether a machine might be considered a legitimate moral agent that could be held responsible for decisions and actions. He then approaches the machine question from the other side, considering whether a machine might be a moral patient due legitimate moral consideration. Finally, Gunkel considers some recent innovations in moral philosophy and critical theory that complicate the machine question, deconstructing the binary agent--patient opposition itself. Technological advances may prompt us to wonder if the science fiction of computers and robots whose actions affect their human companions could become science fact. Gunkel's argument promises to influence future considerations of ethics, ourselves, and the other entities who inhabit this world. (shrink)
This essay addresses the other side of the robot ethics debate, taking up and investigating the question “Can and should robots have rights?” The examination of this subject proceeds by way of three steps or movements. We begin by looking at and analyzing the form of the question itself. There is an important philosophical difference between the two modal verbs that organize the inquiry—can and should. This difference has considerable history behind it that influences what is asked about and how. (...) Second, capitalizing on this verbal distinction, it is possible to identify four modalities concerning social robots and the question of rights. The second section will identify and critically assess these four modalities as they have been deployed and developed in the current literature. Finally, we will conclude by proposing another alternative, a way of thinking otherwise that effectively challenges the existing rules of the game and provides for other ways of theorizing moral standing that can scale to the unique challenges and opportunities that are confronted in the face of social robots. (shrink)
The term ‘emergence’ often causesconfusion in science and philosophy, as it is used to express at leasttwo quite different concepts. We can label these concepts _strong_ _emergence_ and _weak emergence_. Both of these concepts are important, but it is vital to keep them separate.
Consciousness and intentionality are perhaps the two central phenomena in the philosophy of mind. Human beings are conscious beings: there is something it is like to be us. Human beings are intentional beings: we represent what is going on in the world.Correspondingly, our specific mental states, such as perceptions and thoughts, very often have a phenomenal character: there is something it is like to be in them. And these mental states very often have intentional content: they serve to represent the (...) world. On the face of it, consciousness and intentionality are intimately connected. Our most important conscious mental states are intentional states: conscious experiences often inform us about the state of the world. And our most important intentional mental states are conscious states: there is often something it is like to represent the external world. It is natural to think that a satisfactory account of consciousness must respect its intentional structure, and that a satisfactory account of intentionality must respect its phenomenological character.With this in mind, it is surprising that in the last few decades, the philosophical study of consciousness and intentionality has often proceeded in two independent streams. This wasnot always the case. In the work of philosophers from Descartes and Locke to Brentano and Husserl, consciousness and intentionality were typically analyzed in a single package. But in the second half of the twentieth century, the dominant tendency was to concentrate on onetopic or the other, and to offer quite separate analyses of the two. On this approach, the connections between consciousness and intentionality receded into the background.In the last few years, this has begun to change. The interface between consciousness and intentionality has received increasing attention on a number of fronts. This attention has focused on such topics as the representational content of perceptual experience, the higherorder representation of conscious states, and the phenomenology of thinking. Two distinct philosophical groups have begun to emerge. One group focuses on ways in which consciousness might be grounded in intentionality. The other group focuses on ways in which intentionality might be grounded in consciousness. (shrink)
This essay responds to the machine question in the affirmative, arguing that artifacts, like robots, AI, and other autonomous systems, can no longer be legitimately excluded from moral consideration. The demonstration of this thesis proceeds in four parts or movements. The first and second parts approach the subject by investigating the two constitutive components of the ethical relationship—moral agency and patiency. In the process, they each demonstrate failure. This occurs not because the machine is somehow unable to achieve what is (...) considered necessary and sufficient to be a moral agent or patient but because the characterization of agency and patiency already fail to accommodate others. The third and fourth parts respond to this problem by considering two recent alternatives—the all-encompassing ontocentric approach of Luciano Floridi’s information ethics and Emmanuel Levinas’s eccentric ethics of otherness. Both alternatives, despite considerable promise to reconfigure the scope of moral thinking by addressing previously excluded others, like the machine, also fail but for other reasons. Consequently, the essay concludes not by accommodating the alterity of the machine to the requirements of moral philosophy but by questioning the systemic limitations of moral reasoning, requiring not just an extension of rights to machines, but a thorough examination of the way moral standing has been configured in the first place. (shrink)
The task of this essay is to respond to the question concerning robots and responsibility—to answer for the way that we understand, debate, and decide who or what is able to answer for decisions and actions undertaken by increasingly interactive, autonomous, and sociable mechanisms. The analysis proceeds through three steps or movements. It begins by critically examining the instrumental theory of technology, which determines the way one typically deals with and responds to the question of responsibility when it involves technology. (...) It then considers three instances where recent innovations in robotics challenge this standard operating procedure by opening gaps in the usual way of assigning responsibility. The innovations considered in this section include: autonomous technology, machine learning, and social robots. The essay concludes by evaluating the three different responses—instrumentalism 2.0, machine ethics, and hybrid responsibility—that have been made in face of these difficulties in an effort to map out the opportunities and challenges of and for responsible robotics. (shrink)
Introduction: making the invisible visible -- The nobility of the material -- Research at war -- The guilded age of research -- The doctor as whistle-blower -- New rules for the laboratory -- Bedside ethics -- The doctor as stranger -- Life through death -- Commissioning ethics -- No one to trust -- New rules for the bedside -- Epilogue: The price of success.
Consciousness fits uneasily into our conception of the natural world. On the most common conception of nature, the natural world is the physical world. But on the most common conception of consciousness, it is not easy to see how it could be part of the physical world. So it seems that to find a place for consciousness within the natural order, we must either revise our conception of consciousness, or revise our conception of nature. In twentieth-century philosophy, this dilemma is (...) posed most acutely in C. D. Broad’s The Mind and its Place in Nature . The phenomena of mind, for Broad, are the phenomena of consciousness. The central problem is that of locating mind with respect to the physical world. Broad’s exhaustive discussion of the problem culminates in a taxonomy of seventeen different views of the mental-physical relation.1 On Broad’s taxonomy, a view might see the mental as nonexistent , as reducible, as emergent, or as a basic property of a substance . The physical might be seen in one of the same four ways. So a four-by-four matrix of views results. At the end, three views are left standing: those on which mentality is an emergent characteristic of either a physical substance or a neutral substance, where in the latter case, the physical might be either emergent or delusive. (shrink)
In the Garden of Eden, we had unmediated contact with the world. We were directly acquainted with objects in the world and with their properties. Objects were simply presented to us without causal mediation, and properties were revealed to us in their true intrinsic glory.
Why is two-dimensional semantics important? One can think of it as the most recent act in a drama involving three of the central concepts of philosophy: meaning, reason, and modality. First, Kant linked reason and modality, by suggesting that what is necessary is knowable a priori, and vice versa. Second, Frege linked reason and meaning, by proposing an aspect of meaning (sense) that is constitutively tied to cognitive signi?cance. Third, Carnap linked meaning and modality, by proposing an aspect of meaning (...) (intension) that is constitutively tied to possibility and necessity. (shrink)
Bentham's dictum, ‘everybody to count for one, nobody for more than one’, is frequently noted but seldom discussed by commentators. Perhaps it is not thought contentious or exciting because interpreted as merely reminding the utilitarian legislator to make certain that each person's interests are included, that no one is missed, in working the felicific calculus. Since no interests are secure against the maximizing directive of the utility principle, which allows them to be overridden or sacrificed, the dictum is not usually (...) taken to be asserting fundamental rights that afford individuals normative protection against the actions of others or against legislative policies deemed socially expedient. Such non-conventional moral rights seem denied a place in a utilitarian theory so long as the maximization of aggregate happiness remains the ultimate standard and moral goal. (shrink)
Hilary Putnam has argued that computational functionalism cannot serve as a foundation for the study of the mind, as every ordinary open physical system implements every finite-state automaton. I argue that Putnam's argument fails, but that it points out the need for a better understanding of the bridge between the theory of computation and the theory of physical systems: the relation of implementation. It also raises questions about the class of automata that can serve as a basis for understanding the (...) mind. I develop an account of implementation, linked to an appropriate class of automata, such that the requirement that a system implement a given automaton places a very strong constraint on the system. This clears the way for computation to play a central role in the analysis of mind. (shrink)
Formulations of the essential commitment of the etiological theory of functions have varied significantly, with some individual authors' formulations even varying from one place to another. The logical geography of these various formulations is different from what is standardly assumed; for they are not stylistic variants of the same essential commitment, but stylistic variants of two non-equivalent versions of the etiological theory. I distinguish these “strong” and “weak” versions of the etiological theory (which differ with respect to the role of (...) selection in their definitions of function), draw out their respective implications, and argue that the weak version is to be preferred to the strong. (shrink)
Cartesian arguments for global skepticism about the external world start from the premise that we cannot know that we are not in a Cartesian scenario such as an evil-demon scenario, and infer that because most of our empirical beliefs are false in such a scenario, these beliefs do not constitute knowledge. Veridicalist responses to global skepticism respond that arguments fail because in Cartesian scenarios, many or most of our empirical beliefs are true. Some veridicalist responses have been motivated using verificationism, (...) externalism, and coherentism. I argue that a more powerful veridicalist response to global skepticism can be motivated by structuralism, on which physical entities are understood as those that play a certain structural role. I develop the structuralist response and address objections. (shrink)
What is the mind? Is consciousness a process in the brain? How do our minds represent the world? Philosophy of Mind: Classical and Contemporary Readings is a grand tour of writings on these and other perplexing questions about the nature of the mind. The most comprehensive collection of its kind, the book includes sixty-three selections that range from the classical contributions of Descartes to the leading edge of contemporary debates. Extensive sections cover foundational issues, the nature of consciousness, and the (...) nature of mental content. Three of the selections are published here for the first time, while many other articles have been revised especially for this volume. Each section opens with an introduction by the editor. Philosophy of Mind is suitable for students at all levels and also for general readers. (shrink)
To clarify the notion of computation and its role in cognitive science, we need an account of implementation, the nexus between abstract computations and physical systems. I provide such an account, based on the idea that a physical system implements a computation if the causal structure of the system mirrors the formal structure of the computation. The account is developed for the class of combinatorial-state automata, but is sufficiently general to cover all other discrete computational formalisms. The implementation relation is (...) non-vacuous, so that criticisms by Searle and others fail. This account of computation can be extended to justify the foundational role of computation in artificial intelligence and cognitive science. (shrink)
I argue that virtual reality is a sort of genuine reality. In particular, I argue for virtual digitalism, on which virtual objects are real digital objects, and against virtual fictionalism, on which virtual objects are fictional objects. I also argue that perception in virtual reality need not be illusory, and that life in virtual worlds can have roughly the same sort of value as life in non-virtual worlds.
Evolutionary psychologists claim that the mind contains “hundreds or thousands” of “genetically speciﬁed” modules, which are evolutionary adaptations for their cognitive functions. We argue that, while the adult human mind/brain typically contains a degree of modularization, its “modules” are neither genetically speciﬁed nor evolutionary adaptations. Rather, they result from the brain’s developmental plasticity, which allows environmental task demands a large role in shaping the brain’s information-processing structures. The brain’s developmental plasticity is our fundamental psychological adaptation, and the “modules” that result (...) from it are adaptive responses to local conditions, not past evolutionary environments. If different individuals share common environ- ments, however, they may develop similar “modules,” and this process can mimic the development of genetically speciﬁed modules in the evolutionary psychologist’s sense. (shrink)
Victor and Cullen (1987, 1988) developed a typology of ethical climates based upon the level of moral development of the work group (egoism, benevolence and principled a la Kohlberg, 1981) and the locus of analysis utilized in reaching decisions (individual, local, cosmopolitan). Building on this typology, data were obtained from a high technology company for the purpose of empirically extending the examination of the number of ethical climates that exist and portraying the relationship between ethical climates and the ethical dimension (...) of decisions.When faced with decisions posing various types of ethical dilemmas, most respondents indicated they would take the ethical path. The one exception involved bribery where respondents were about equally likely to make or withhold payment. One climate guided by laws/professional codes accounted for over half of the respondents. Several climates accounted for less than ten percent of the respondents. (shrink)
This appeared in Philosophy and Phenomenological Research 59:473-93, as a response to four papers in a symposium on my book The Conscious Mind . Most of it should be comprehensible without having read the papers in question. This paper is for an audience of philosophers and so is relatively technical. It will probably also help to have read some of the book. The papers I’m responding to are: Chris Hill & Brian McLaughlin, There are fewer things in reality than are (...) dreamt of in Chalmers’ philosophy Brian Loar, David Chalmers’ The Conscious Mind Sydney Shoemaker, On David Chalmers’ The Conscious Mind Stephen Yablo, Concepts and consciousness Contents. (shrink)
Two-dimensional approaches to semantics, broadly understood, recognize two "dimensions" of the meaning or content of linguistic items. On these approaches, expressions and their utterances are associated with two different sorts of semantic values, which play different explanatory roles. Typically, one semantic value is associated with reference and ordinary truth-conditions, while the other is associated with the way that reference and truth-conditions depend on the external world. The second sort of semantic value is often held to play a distinctive role in (...) analyzing matters of cognitive significance and/or context-dependence. (shrink)
Was human nature designed by natural selection in the Pleistocene epoch? The dominant view in evolutionary psychology holds that it was -- that our psychological adaptations were designed tens of thousands of years ago to solve problems faced by our hunter-gatherer ancestors. In this provocative and lively book, David Buller examines in detail the major claims of evolutionary psychology -- the paradigm popularized by Steven Pinker in The Blank Slate and by David Buss in The Evolution of Desire (...) -- and rejects them all. This does not mean that we cannot apply evolutionary theory to human psychology, says Buller, but that the conventional wisdom in evolutionary psychology is misguided.Evolutionary psychology employs a kind of reverse engineering to explain the evolved design of the mind, figuring out the adaptive problems our ancestors faced and then inferring the psychological adaptations that evolved to solve them. In the carefully argued central chapters of Adapting Minds, Buller scrutinizes several of evolutionary psychology's most highly publicized "discoveries," including "discriminative parental solicitude". Drawing on a wide range of empirical research, including his own large-scale study of child abuse, he shows that none is actually supported by the evidence.Buller argues that our minds are not adapted to the Pleistocene, but, like the immune system, are continually adapting, over both evolutionary time and individual lifetimes. We must move beyond the reigning orthodoxy of evolutionary psychology to reach an accurate understanding of how human psychology is influenced by evolution. When we do, Buller claims, we will abandon not only the quest for human nature but the very idea of human nature itself. (shrink)
The Matrix presents a version of an old philosophical fable: the brain in a vat. A disembodied brain is floating in a vat, inside a scientist’s laboratory. The scientist has arranged that the brain will be stimulated with the same sort of inputs that a normal embodied brain receives. To do this, the brain is connected to a giant computer simulation of a world. The simulation determines which inputs the brain receives. When the brain produces outputs, these are fed back (...) into the simulation. The internal state of the brain is just like that of a normal brain, despite the fact that it lacks a body. From the brain’s point of view, things seem very much as they seem to you and me. (shrink)
The search for neural correlates of consciousness (or NCCs) is arguably the cornerstone in the recent resurgence of the science of consciousness. The search poses many difficult empirical problems, but it seems to be tractable in principle, and some ingenious studies in recent years have led to considerable progress. A number of proposals have been put forward concerning the nature and location of neural correlates of consciousness. A few of these include.
In Philosophy Without Intuitions, Herman Cappelen focuses on the metaphilosophical thesis he calls Centrality: contemporary analytic philosophers rely on intuitions as evidence for philosophical theories. Using linguistic and textual analysis, he argues that Centrality is false. He also suggests that because most philosophers accept Centrality, they have mistaken beliefs about their own methods.To put my own views on the table: I do not have a large theoretical stake in the status of intuitions, but unreflectively I find it fairly obvious that (...) many philosophers, including myself, appeal to intuitions. Cappelen’s arguments make a provocative challenge to this unreflective background conception. So it is interesting to work through the arguments to see what they might and might not show.In what follows I aim to articulate a minimal notion of intuition that captures something of the core everyday philosophical usage of the term, and that captures the sense .. (shrink)
The ethical behavior of marketing managers was examined by analyzing their responses to a series of different types of ethical dilemmas presented in vignette form. The ethical dilemmas addressed dealt with the issues of (1) coercion and control, (2) conflict of interest, (3) the physical environment, (4) paternalism, and (5) personal integrity. Responses were analyzed to discover whether managers' behavior varied by type of issue faced or whether there is some continuity to ethical behavior which transcends the type of ethical (...) problem addressed. (shrink)
Page generated Sun Aug 1 09:59:47 2021 on philpapers-web-65948fd446-qrpbq
cache stats: hit=28633, miss=37951, save= autohandler : 2300 ms called component : 2278 ms search.pl : 2101 ms render loop : 1773 ms addfields : 1265 ms quotes : 729 ms search_quotes : 622 ms publicCats : 512 ms next : 426 ms initIterator : 326 ms menu : 123 ms save cache object : 104 ms retrieve cache object : 67 ms autosense : 42 ms match_cats : 37 ms prepCit : 33 ms applytpl : 8 ms match_other : 2 ms match_authors : 2 ms intermediate : 1 ms init renderer : 1 ms setup : 0 ms auth : 0 ms writelog : 0 ms