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Edwin Hartman [89]Edwin M. Hartman [36]Edwin Mitman Hartman [1]
  1. Organizational Ethics and the Good Life.Edwin Hartman - 1996 - Oxford University Press.
    Edwin Hartman argues that ethical principles should not derive from abstract theory, but from the real world of experience in organizations. He explains how ethical principles derive from what workers learn in their communities (firms), and that an ethical firm is one that creates the good life for the workers who contribute to its mission. His approach is based on the Aristotelian tradition of refined common sense, from recent work on collective action problems in organizations, and from social contract theory.
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  2.  3
    Virtue in Business: Conversations with Aristotle.Edwin Hartman - 2013 - Cambridge University Press.
    The virtue approach to business ethics is a topic of increasing importance within the business world. Focusing on Aristotle's theory that the virtues of character, rather than actions, are central to ethics, Edwin M. Hartman introduces readers of this book to the value of applying Aristotle's virtue approach to business. Using numerous real-world examples, he argues that business leaders have good reason to take character seriously when explaining and evaluating individuals in organisations. He demonstrates how the virtue approach can deepen (...)
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  3. The Role of Character in Business Ethics.Edwin M. Hartman - 1998 - Business Ethics Quarterly 8 (3):547-559.
    There is good reason to take a virtue-based approach to business ethics. Moral principles are fairly useful in assessing actions, but understanding how moral people behave and how they become moral requires reference to virtues, some of which are important inbusiness. We must go beyond virtues and refer to character, of which virtues are components, to grasp the relationship between moralassessment and psychological explanation. Virtues and other character traits are closely related to (in technical terms, they superveneon) personality traits postulated (...)
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  4.  63
    Socratic Questions and Aristotelian Answers: A Virtue-Based Approach to Business Ethics.Edwin M. Hartman - 2008 - Journal of Business Ethics 78 (3):313-328.
    To teach that being ethical requires knowing foundational ethical principles – or, as Socrates claimed, airtight definitions of ethical terms – is to invite cynicism among students, for students discover that no such principles can be found. Aristotle differs from Socrates in claiming that ethics is about virtues primarily, and that one can be virtuous without having the sort of knowledge that characterizes mathematics or natural science. Aristotle is able to demonstrate that ethics and self-interest may overlap, that ethics is (...)
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  5.  35
    Reconciliation in Business Ethics: Some Advice From Aristotle.Edwin M. Hartman - 2008 - Business Ethics Quarterly 18 (2):253-265.
    It may be nearly impossible to use standard principles to make a decision about a complex ethical case. The best decision, say virtue ethicists in the Aristotelian tradition, is often one that is made by a person of good character who knows the salient facts of the case and can frame the situation appropriately. In this respect ethical decisions and strategic decisions are similar. Rationality plays a role in good ethical decision-making, but virtue ethicists emphasize the importance ofintuitions and emotions (...)
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  6.  33
    Virtue, Profit, and the Separation Thesis: An Aristotelian View. [REVIEW]Edwin M. Hartman - 2011 - Journal of Business Ethics 99 (1):5 - 17.
    If social scientists take natural science as a model, they may err in their predictions and may offer facile ethical views. Maclntyre assails them for this, but he is unduly pessimistic about business, and in rejecting the separation thesis he raises some difficulties about naturalism.Aristotle's views of the good life and of the close relationship between internal and external goods provide a corrective to Maclntyre, and in fact suggest how virtues can support social capital and thus prevail within and among (...)
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  7.  33
    Guest Editor's Introduction: Reviving Tradition: Virtue and the Common Good in Business and Management.Alejo José G. Sison, Edwin M. Hartman & Joan Fontrodona - 2012 - Business Ethics Quarterly 22 (2):207-210.
    Virtue ethics, the authors believe, is distinct and superior to other options because it considers, in the first place, which preferences are worth pursuing, rather than just blindly maximizing preferences, and it takes into account intuitions, emotions and experience, instead of acting solely on abstract universal principles. Moreover, virtue ethics is seen as firmly rooted in human biology and psychology, particularly in our freedom, rationality, and sociability. Work, business, and management are presented as vital areas for the development of virtues, (...)
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  8.  20
    Guest Editor's Introduction: Reviving Tradition: Virtue and the Common Good in Business and Management.Alejo José G. Sison, Edwin M. Hartman & Joan Fontrodona - 2012 - Business Ethics Quarterly 22 (2):207-210.
    Virtue ethics, the authors believe, is distinct and superior to other options because it considers, in the first place, which preferences are worth pursuing, rather than just blindly maximizing preferences, and it takes into account intuitions, emotions and experience, instead of acting solely on abstract universal principles. Moreover, virtue ethics is seen as firmly rooted in human biology and psychology, particularly in our freedom, rationality, and sociability. Work, business, and management are presented as vital areas for the development of virtues, (...)
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  9.  17
    Rationality in Management Theory and Practice: An Aristotelian Perspective.Edwin M. Hartman - 2015 - Philosophy of Management 14 (1):5-16.
    Behaviorism is consistent with the assumptions of perfect competition, with the homo economicus model, and with a form of ethics that enshrines market-based notions of utility, justice, and rights and encourages rational maximizing. Economics and business courses foster this deficient form of ethics, assuming an overriding desire for money, which, according to MacIntyre and Aristotle, crowds out the associative virtues. These beliefs, often associated with Taylor and Friedman, lead to such practices as incentive compensation, which would be effective only if (...)
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  10.  83
    Values and the Foundations of Strategic Management.R. Edward Freeman, Daniel R. Gilbert & Edwin Hartman - 1988 - Journal of Business Ethics 7 (11):821 - 834.
    The purpose of this paper is to analyze the role of values in strategic management. We discuss recent criticisms of the concept of strategy and argue that the concept of value helps reconcile these criticisms with traditional models of strategy. We show that Andrews' model of corporate strategy rightly takes morally significant values to be essential to effective management. We show how the notion of value can be clarified and used in research into various conceptions of corporate morality.
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  11.  27
    Moral Philosophy, Political Philosophy, and Organizational Ethics: A Response to Phillips and Margolis.Edwin M. Hartman - 2001 - Business Ethics Quarterly 11 (4):673-685.
    Phillips and Margolis argue that moral philosophy is a poor basis for business ethics, but their narrow view of moral philosophywould exclude Aristotle, for one. They criticize me for assimilating states and organizations in using the Rawlsian device, but they puttoo much faith in Rawls's distinction between states and voluntary organizations and pay too little attention to the continuities betweenthem. Their plea for a conceptually autonomous ethics for organizations I interpret as reasonable and largely compatible with my ownstated opinion.
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  12.  57
    Moral Philosophy, Political Philosophy, and Organizational Ethics: A Response to Phillips and Margolis.Edwin M. Hartman - 2001 - Business Ethics Quarterly 11 (4):673-685.
    Phillips and Margolis argue that moral philosophy is a poor basis for business ethics, but their narrow view of moral philosophywould exclude Aristotle, for one. They criticize me for assimilating states and organizations in using the Rawlsian device, but they puttoo much faith in Rawls's distinction between states and voluntary organizations and pay too little attention to the continuities betweenthem. Their plea for a conceptually autonomous ethics for organizations I interpret as reasonable and largely compatible with my ownstated opinion.
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  13.  57
    The Commons and the Moral Organization.Edwin M. Hartman - 1994 - Business Ethics Quarterly 4 (3):253-269.
    A complex organization is in effect a commons, which supervisory techniques cannot preserve from free riding. A corporate culture strong enough to create the requisite community-minded second-order desires and beliefs may be morally illegitimate. What morality requires is not local enforcement of foundational moral principles-a futile undertaking-but that the organization be a good community in that it permits the disaffected to exit, encourages reflective consideration of morality and the good life, and creates appropriate loyalty.
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  14.  39
    Loyalty.Edwin Hartman - 1996 - The Ruffin Series in Business Ethics:171-174.
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  15.  9
    Reconciliation in Business Ethics: Some Advice From Aristotle.Edwin M. Hartman - 2008 - Business Ethics Quarterly 18 (2):253-265.
    It may be nearly impossible to use standard principles to make a decision about a complex ethical case. The best decision, say virtue ethicists in the Aristotelian tradition, is often one that is made by a person of good character who knows the salient facts of the case and can frame the situation appropriately. In this respect ethical decisions and strategic decisions are similar. Rationality plays a role in good ethical decision-making, but virtue ethicists emphasize the importance ofintuitions and emotions (...)
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  16.  98
    Aristotle on the Identity of Substance and Essence.Edwin Hartman - 1976 - Philosophical Review 85 (4):545-561.
    When aristotle identifies form with substance he may have sufficiently refuted heraclitus' contention that we cannot step into the same river twice, But he is left with two problems: (1) how an object can have matter but be identical to its essence and different from its matter; and (2) there are some questions about the conditions for identity of a substance across time. (staff).
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  17.  59
    Authority and Democracy: A General Theory of Government and Management.Edwin M. Hartman - 1996 - Philosophical Review 105 (2):272.
    Christopher McMahon links political theory and business ethics and thereby takes the latter to a new level of philosophical sophistication. McMahon argues that legitimate authority, political or managerial, characteristically preempts certain of one’s judgments, so that one may reasonably submit to a directive to do something that contravenes one’s principles. Authoritative preemption does not involve weighing reasons pro and con, as one who is considering breaking a promise must do: it disqualifies competing considerations.
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  18.  42
    11 The Virtue Approach to Business Ethics.Edwin Hartman - 2013 - In Daniel C. Russell (ed.), The Cambridge Companion to Virtue Ethics. Cambridge University Press. pp. 240.
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  19. Substance, Body and Soul: Aristotelian Investigations.Edwin Hartman - 2015 - Princeton University Press.
    Edwin Hartman explores Aristotle's metaphysical assumptions as they illuminate his thought and some issues of current philosophical significance. The author's analysis of the theory of the soul treats such topics of lively debate as ontological primacy, spatio-temporal continuity, personal identity, and the relation between mind and body. Aristotle presents a world populated primarily by individual material objects rather than by their parts or by universals. The author notes that defense of this view requires Aristotle to create the notion of form (...)
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  20.  33
    Socratic Ethics and the Challenge of Globalization.Edwin M. Hartman - 2000 - Business Ethics Quarterly 10 (1):211-220.
    We have reached a rough moral consensus in the field of business ethics. We believe in capitalism with a safety net and enoughregulation to deal with serious market imperfections. We favor autonomy for individuals and democracy for governments, thoughnot necessarily for organizations. We recognize the rights of citizens and the different rights of employees. We respect a variety of possible sets of values, and so countenance a distinction between public and private. In other words, we are capitalists, pluralists, and liberals. (...)
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  21. Substance, Body, and Soul.Edwin Hartman - 1979 - Mind 88 (352):600-602.
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  22.  8
    The Psychology of Aristotle.Edwin Hartman, Franz Brentano & Rolf George - 1979 - Philosophical Review 88 (2):306.
  23.  21
    Conceptual Foundations of Organization Theory.Edwin M. Hartman - 1992 - Philosophical Review 101 (2):484-485.
  24.  8
    Aristotle on Character Formation.Edwin Hartman - 2013 - In Christopher Luetege (ed.), Handbook of the Philosophical Foundations of Business Ethics. Springer. pp. 67--88.
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  25.  11
    How to Teach Ethics: Assumptions and Arguments.Laura P. Hartman & Edwin M. Hartman - 2004 - Journal of Business Ethics Education 1 (2):165-212.
    The American Assembly of Collegiate Schools of Business has called for stronger ethics programs. There are two problems with this battle cry. First, the AACSB rejects, with weak arguments, the single best way to get ethics into the curriculum. Second, the AACSB can only vaguely describe some unpromising alternatives to that strategy. A number of leading business ethicists have challenged the AACSB to defend and clarify its views, to little avail. The proposed Procedures and Standards cannot by themselves bring about (...)
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  26.  27
    Substance, Body and Soul: Aristotelian Investigations.Edwin Hartman - 1977 - Princeton University Press.
    Edwin Hartman explores Aristotle's metaphysical assumptions as they illuminate his thought and some issues of current philosophical significance. The author's analysis of the theory of the soul treats such topics of lively debate as ontological primacy, spatio-temporal continuity, personal identity, and the relation between mind and body. Aristotle presents a world populated primarily by individual material objects rather than by their parts or by universals. The author notes that defense of this view requires Aristotle to create the notion of form (...)
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  27.  14
    How to Teach Ethics: Assumptions and Arguments.Laura P. Hartman & Edwin M. Hartman - 2004 - Journal of Business Ethics Education 1 (2):165-212.
    The American Assembly of Collegiate Schools of Business has called for stronger ethics programs. There are two problems with this battle cry. First, the AACSB rejects, with weak arguments, the single best way to get ethics into the curriculum. Second, the AACSB can only vaguely describe some unpromising alternatives to that strategy. A number of leading business ethicists have challenged the AACSB to defend and clarify its views, to little avail. The proposed Procedures and Standards cannot by themselves bring about (...)
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  28.  40
    Character and Leadership.Edwin M. Hartman - 2001 - Business and Professional Ethics Journal 20 (2):3-21.
  29. Substance, Body, and Soul: Aristotelian Investigations.Edwin Hartman - 1977 - Philosophy 54 (209):427-430.
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  30.  43
    An Aristotelian Approach to Moral Imagination.Edwin M. Hartman - 2000 - Professional Ethics 8 (3/4):57-77.
  31.  13
    Substance, Body and Soul.D. W. Hamlyn & Edwin Hartman - 1978 - Philosophical Quarterly 28 (113):347.
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  32.  20
    The Status of Business Ethics.Edwin M. Hartman - 1994 - Business and Professional Ethics Journal 13 (4):3-30.
  33.  44
    Principles and Hypernorms.Edwin M. Hartman - 2009 - Journal of Business Ethics 88 (S4):707 - 716.
    We typically test norms with reference to their usefulness in dealing with social problems and issues, though sometimes we use hypernorms to evaluate them. The hypernorms that we find most acceptable do not guide action in the way local norms do. They do, however, raise challenging questions that we should ask in evaluating any practice and its associated norms. In this respect, they differ from the principles associated with traditional, as opposed to modern, morality. As societies become more alike, in (...)
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  34. Prospects.Edwin Hartman - 1996 - The Ruffin Series in Business Ethics:161-162.
  35.  4
    An Aristotelian Approach to Moral Imagination.Edwin M. Hartman - 2000 - Professional Ethics, a Multidisciplinary Journal 8 (3):57-77.
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  36.  18
    The Nature of Culture.Edwin Hartman - 1996 - The Ruffin Series in Business Ethics:149-151.
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  37.  31
    Virtue at Work: Ethics for Individuals, Managers, and Organizations, by Geoff Moore. Oxford: Oxford University Press, 2017. 216 Pp. ISBN: 978-0198793441. [REVIEW]Edwin Hartman - 2018 - Business Ethics Quarterly 28 (1):103-105.
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  38.  41
    A Pluralist Theory of Organizational EthicsOrganizational Ethics and the Good Life.Norman E. Bowie & Edwin M. Hartman - 1999 - Business Ethics Quarterly 9 (4):707.
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  39.  43
    Persons.Edwin Hartman - 1996 - The Ruffin Series in Business Ethics:122-124.
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  40.  57
    Altruism, Ingroups, and Fairness.Edwin M. Hartman - 1998 - The Ruffin Series of the Society for Business Ethics 1998:179-185.
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  41.  39
    Notes.Hartman Edwin - 1996 - The Ruffin Series in Business Ethics:86-89.
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  42.  38
    Moral Communities and Social Contracts.Edwin Hartman - 1996 - The Ruffin Series in Business Ethics:69-74.
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  43.  34
    The Commons and Being Better Off.Edwin Hartman - 1996 - The Ruffin Series in Business Ethics:78-80.
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  44.  3
    The Moral Imagination of Patricia Werhane: A Festschrift.R. Edward Freeman, Sergiy Dmytriyev, Andrew C. Wicks, James R. Freeland, Richard T. De George, Norman E. Bowie, Ronald F. Duska, Edwin M. Hartman, Timothy J. Hargrave, Mark S. Schwartz, W. Michael Hoffman, Michael E. Gorman, Mollie Painter-Morland, Carla J. Manno, Howard Harris, David Bevan & Patricia H. Werhane - 2018 - Springer Verlag.
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  45. The Purpose of the Organization.Edwin Hartman - 1996 - The Ruffin Series in Business Ethics:95-96.
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  46.  50
    Emotion.Edwin Hartman - 1996 - The Ruffin Series in Business Ethics:135-137.
  47.  39
    Altruism, Ingroups, and Fairness: Comments on David Messick’s “Social Categories and Business Ethics”.Edwin M. Hartman - 1998 - The Ruffin Series of the Society for Business Ethics 1:179-185.
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  48.  34
    Contexts and Consequences.Edwin Hartman - 1996 - The Ruffin Series in Business Ethics:98-100.
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  49.  33
    Meaning, Rules, and Bureaucracy.Edwin Hartman - 1997 - The Ruffin Series in Business Ethics:120-126.
  50.  44
    Versions of Happiness.Edwin Hartman - 1996 - The Ruffin Series in Business Ethics:35-38.
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