Contempt is typically studied as a uniquely human moral emotion. However, this approach has yielded inconclusive results. We argue this is because the folk affect concept “contempt” has been inaccurately mapped onto basic affect systems. “Contempt” has features that are inconsistent with a basic emotion, especially its protracted duration and frequently cold phenomenology. Yet other features are inconsistent with a basic attitude. Nonetheless, the features of “contempt” functionally cohere. To account for this, we revive and reconfigure thesentimentconstruct using the notion (...) of evolved functional specialization. We develop the Attitude–Scenario–Emotion (ASE) model of sentiments, in which enduring attitudes represent others' social-relational value and moderate discrete emotions across scenarios. Sentiments are functional networks of attitudes and emotions. Distinct sentiments, includinglove,respect,like,hate, andfear, track distinct relational affordances, and each is emotionally pluripotent, thereby serving both bookkeeping and commitment functions within relationships. The sentimentcontemptis an absence ofrespect; from cues to others' low efficacy, it represents them as worthless and small, mutingcompassion,guilt, andshameand potentiatinganger,disgust, andmirth. This sentiment is ancient yet implicated in the ratcheting evolution of human ultrasocialty. The manifolds of thecontemptnetwork, differentially engaged across individuals and populations, explain the features of “contempt,” its translatability, and its variable experience as “hot” or “cold,” occurrent or enduring, and anger-like or disgust-like. This rapprochement between psychological anthropology and evolutionary psychology contributes both methodological and empirical insights, with broad implications for understanding the functional and cultural organization of social affect. (shrink)

Anthropology of Consciousness, Volume 33, Issue 1, Page 63-78, Spring 2022.

A recent movement within political philosophy called luck egalitarianism has attempted to synthesize the right’s regard for responsibility with the left’s concern for equality. The original motivation for subscribing to luck egalitarianism stems from the belief that one’s success in life ought to reflect one’s own choices and not brute luck. Luck egalitarian theorists differ in the decision procedures that they propose, but they share in common the general approach that we ought to equalize individuals with respect to brute luck (...) so that differences in distribution are only a consequence of the responsible choices that individuals make. I intend to show that through the application of its own distributive procedures, the interpersonal luck egalitarian approach actually undermines its original motivation by making the lives of individuals subject to brute luck. I propose two alternative methods that the luck egalitarian could use to prevent the problems suffered by the interpersonal luck egalitarian standard. (shrink)

In this paper, I offer a reading of Søren Kierkegaard's Climacean works (Fragments and Postscript) in which I focus on their specific dissimilarities, but also on the important dialectical relationship between them. My central claim is that when we consider Kierkegaard's larger project in his authorship to encourage believers to practice a Christian existence characterized by tension, we begin to see the crucial shared role these works play for Kierkegaard's purposes. To begin, I outline the theological and polemical background to (...) Kierkegaard's account of Christian existence by focusing on one of the central existential dualities in his thought, namely that of grace and works. In order to avoid falling into one extreme or the other, Kierkegaard argues for an account of faith as restlessness, which I identify as crucial to the Christian life. With this framework, I turn to Fragments and Postscript to draw out their respective emphases on gift and task, and I follow this with a discussion of how the dialectical relation between these emphases fulfills and upholds the account of tension that we have developed. (shrink)

Television medical dramas frequently depict the practice of medicine and bioethical issues in a strikingly realistic but sometimes inaccurate fashion. Because these shows depict medicine so vividly and are so relevant to the career interests of medical and nursing students, they may affect these students' beliefs, attitudes, and perceptions regarding the practice of medicine and bioethical issues. We conducted a web-based survey of medical and nursing students to determine the medical drama viewing habits and impressions of bioethical issues depicted in (...) them. More than 80% of medical and nursing students watch television medical dramas. Students with more clinical experience tended to have impressions that were more negative than those of students without clinical experience. Furthermore, viewing of television medical dramas is a social event and many students discuss the bioethical issues they observe with friends and family. Television medical dramas may stimulate students to think about and discuss bioethical issues. (shrink)

This essay draws together the disciplines of race theory, artificial intelligence, and phenomenology to engage the issue of racism as a learned phenomenon. More specifically, it centres on a comparison between robots and humans with respect to becoming racist. The purpose of this comparison is to illustrate the complex interconnections between racism, ontology, and learning. The essay begins with a discussion of race and racism that identifies both fundamentally as social realities. With this account, the essay draws on Hubert Dreyfus’ (...) critical phenomenological work on artificial intelligence to outline several limitations for robots becoming racist. Next, the essay turns to the phenomenology of Merleau-Ponty as an ontological alternative for describing human beings and how racism is learned through habit and skill acquisition. In the end, it is suggested that this investigation not only provides an insightful glimpse into racism as a learned phenomenon, but also invites further discussion on how such racism may be confronted when it is viewed not simply as a cognitive issue, but rather as an issue of embodiment. (shrink)

Although Lynn White, jr. is best known for the critical aspects of his disputed 1967 essay, “The Historical Roots of Our Ecologic Crisis,” this article combines archival research and findings from his lesser-known publications in an attempt to reconcile his thought on democracy with the Earth Charter and its assertion that “we are one human family and one Earth Community with a common destiny” . Humanity is first and foremost, White believed, part of a “spiritual democracy of all God's creatures” (...) in which humans and nonhumans should treat each other with mutual compassion and courtesy. It is argued that the Christian, animal-inclusive “biodemocracy” envisioned by White is both compatible with, and potentially in conflict with, the tenets of the Earth Charter. This article also considers further implications of these findings for the larger fields of ecotheology and religion and ecology. (shrink)

In their forthcoming article, Shavelson and colleagues (2023) identify a key ethical concern associated with medical aid-in-dying (MAiD) laws in the eleven US jurisdictions where the practice is le...

In recent decades, scholars of Buddhist philosophy have frequently treated the Trisvabhāvanirdeśa, or “Teaching of the Three Natures,” attributed to Vasubandhu, as an authentic and authoritative representation of that celebrated thinker’s mature work within the Yogācāra tradition. However, serious questions may be posed concerning the status and authority of the TSN within Yogācāra, its true authorship, and the relation of its contents to trends in early Yogācāra thought. In the present article, we review the actual state of our knowledge of (...) the TSN’s possible origins, considering, too, the implications this may have for contemporary treatments thereof. (shrink)

Getting Emotional -- Constructing Discourse -- Telling and Remembering -- Inviting Emotional Tellings -- Eliciting Feelings -- (re)formulating Emotionality -- Managing Emotionality and Distress -- Being Negative -- Reflecting Back, Moving Forward.

Thanks to the international celebrity of the present Dalai Lama, Tibetan Buddhism is attracting more attention than at any time in its history. Although there have been numerous specialist studies of individual Tibetan texts, however, no scholarly work has as yet done justice to the rich variety of types of Tibetan discourse. This book fills this lacuna, bringing to bear the best methodological insights of the contemporary human sciences, and at the same time conveying to non-specialist readers an impression of (...) the broad domain of Tibetan religious and philosophical thought. Ranging widely over the immense corpus of Tibetan literature, Kapstein brilliantly illuminates many of the distinctive Tibetan contributions and points out some of the insights. (shrink)

Paradox is a complex notion that has assumed a diverse range of forms within philosophy, and Søren Kierkegaard contributes one of the more interesting variations by employing a fairy tale to introduce what he identifies as the absolute paradox of the Incarnation. Despite this, more recent discussion on paradox has given little attention to Kierkegaard and has largely bracketed out any interaction with paradox that does not fit within the general analytic framework. In this paper, I evaluate the different characterizations (...) of paradox offered by Kierkegaard and representative thinkers in the analytic tradition. I argue that the non-bracketing of Kierkegaard’s fairy tale as a valid form of paradox discourse not only provides a fuller account of paradox but also offers a critique of the attempt to exclude any form of paradox from philosophical discussion that does not already conform to the restrictions of the analytic approach. (shrink)

The spreading of reputational information about group members through gossip represents a widespread, efficient, and low-cost form of punishment. Research shows that negative arousal states motivate individuals to gossip about the transgressions of group members. By sharing information in this way groups are better able to promote cooperation and maintain social control and order.

This essay is a response to the article “Some Foundational Factors for Promoting Human Flourishing.” It offers a broader discussion of flourishing beyond foundational concerns and involves an integration of social science and the humanities.

In accord with the theme of the present volume on , it is not so much the aim of this essay to provide a detailed account of particular lines of argument, as it is to suggest something of the manner in which so-called 'Buddhist idealism' unfolded as a tradition not just for Buddhists, but within Indian philosophy more generally. Seen from this perspective, Buddhist idealism remained a current within Indian philosophy long after the demise of Buddhism in India, in about (...) the twelfth century, and endured in some respects at least until the Mughal age, when the last thinker to be examined here, the Jain teacher Yaśovijaya, was active. (shrink)

The project of comparing Stoicism and Buddhism may appear to be an improbable one. While the latter determines that we strive for an enlightenment that contributes to the liberation of all living beings, the doctrines of the former would seem to entail that this is impossible. Though both strongly affirm principles of causality and cyclicity in the constitution of the world, Buddhism apparently grants considerably more freedom of human agency than does Stoicism. Their conception of eternal return in the strict (...) and literal sense is foreign to the Buddhist notion of the bodhisattva's ongoing spiritual progress through numberless lives. These distinctions, moreover, sometimes issue in markedly different ethical orientations: the Buddhist elevation of compassion in the constellation of cardinal virtues finds its Stoic pendant in a more restrained attitude of commiseration. (shrink)

The philosophical debate concerning political exchange has largely been confined to debating the desirability of vote trading; where individuals can sell their votes or buy votes from others. However, I show that the vote credit systems prevalent in public choice theory entirely avoid the common objections to political exchange that afflict vote trading proposals. Namely, vote credit systems avoid equality concerns and inalienability concerns. I offer an alternative critique to formal mechanisms that encourage political exchange by drawing on the role (...) that impartiality and impartial moral judgements play in democratic and electoral institutions. (shrink)

Though Stcherbatsky was eager to present Buddhist logic as broadly consistent with an early twentieth‐century European vision of philosophical research as critical reason unbridled by the presuppositions of religion, this was certainly not the sole source of the tension found in his words. There were at least three major trends in relation to this problematic that can be identified within Buddhist textual traditions. This chapter explores somewhat the elaboration of these alternatives, both in traditional Buddhist and in contemporary academic writings. (...) Against those who have held, however, that the available evidence does not permit us to conclude that there was any interesting relationship between the Buddhist pramāna tradition and those Buddhist intellectual practices that we might characterize as “spiritual exercise,” the author would argue that the very presence of contestation about this within the tradition itself sufficiently demonstrates that the possibilities of such a relationship were well understood. (shrink)

This essay argues for an approach to Søren Kierkegaard and his engagement with what he perceives as his nominally Christian Danish culture that assumes the lens of pedagogy. In his attempt to introduce Christianity into Christendom Kierkegaard develops several principles that prove valuable for the task of introducing or reintroducing philosophy to students within introductory courses. More specifically, from Kierkegaard we may draw out three principles, namely the importance of humility in meeting others where they are, the importance of indirect (...) communication, and the importance of emphasizing truth as subjectivity. Each of these principles is defined in relation to Kierkegaard’s thought after which the pedagogical relevance of each for teaching is outlined and described through concrete examples of the principle at work within the classroom. It is argued that these principles prove effective for facing the unique set of challenges that accompany introductory philosophy courses. As such, it is thereby suggested that Kierkegaard can make a valuable contribution to the contemporary discussion on effective pedagogy. (shrink)

Researchers in several academic fields have indicated an increase in academic authorship disputes and the utilization of unethical authorship practices over the past few decades. This trend has been attributed to a variety of factors such as vague authorship guidelines, power disparities between researchers, dissimilar disciplinary and/or journal practices, and a lack of guidance for emerging scholars. As a rapidly emerging academic field, sport management (and its connected sub-fields) maintains the propensity for unclear procedures due to the various departments, schools, (...) and colleges the field calls home (e.g., kinesiology, sport science, education, business), as well as the wide variety of journals that the field’s scholarship resides in. This situation is similar to many emerging or expanding fields as they navigate the university landscape of more established disciplines and fields. Utilizing a three-round Delphi survey method, the current research examined expert opinion on authorship practices in sport management scholarship. Through a combination of open-ended, response, and Likert-type questions, the expert survey attempted to identify areas of consensus and non-consensus in an effort to determine the current status of publication practices in the field, as well as ascertain areas of need for future study and improvement. (shrink)

This essay begins with a brief critical outline of the retributivist view of interpersonal justice, specifically focusing on the tendency of retributivism to leave victims with neither healing nor closure, but rather with a negative emotional remainder. It is argued that this phenomenon is indicative in part of a certain form of violence, what I identify as the perpetual retribution that extends from fixation of the identity of the offender as offender. In response to this issue, I draw on the (...) categories developed by Søren Kierkegaard in his Works of Love. More specifically, Kierkegaard’s reflection “Love Hides a Multitude of Sins” serves as a powerful critique of the retributivist position, and the reflection “The Victory of the Conciliatory Spirit in Love” provides an insightful account of the requirements of interpersonal justice if it is to avoid violence. In the end, it is argued that Kierkegaard’s account of love and edification represents a promising alternative to retributivism. (shrink)

Organ donations after cardiac death account for about 20 percent of all vital-organ transplantations in the United States. This article evaluates DCDs in light of the Catholic moral tradition. Certain premortem interventions commonly associated with DCDs are morally impermissible even though the injuries they inflict on the patient are ostensibly inconsequential. More importantly, the criteria used for expeditiously assaying circulatory death—criteria which enhance the effectiveness of DCDs—do not always guarantee that the donor is actually deceased. Unless DCD protocols attend to (...) these ethical problems, Catholic hospitals are obliged to abandon the practice. (shrink)

Training on the Law of armed conflict employs different rationales to motivate soldiers and to induce their compliance with LOAC rules. Of these, none is as controversial, or as potentially...

Emerging adult newlywed couples often experience many demands on their time, and three common problems may surface as couples try to balance these demands—problems related to finances, sleep, and sex. We used two waves of dyadic data from 1,001 emerging adult newlywed couples to identify four dyadic latent profiles from husbands’ and wives’ financial management behaviors, sexual satisfaction, and sleep quality: Flounderers, Financially Challenged Lovers, Drowsy Budgeters, and Flourishers. We then examined how husbands’ and wives’ marital satisfaction, in relation to (...) profile membership, varied at a later wave. We found that Financially Challenged Lovers and Flourishers had significantly higher marital satisfaction than Drowsy Budgeters and Flounderers. Whereas, Financially Challenged Lovers and Flourishers did not differ in terms of marital satisfaction, Drowsy Budgeters seemed to have slightly higher marital satisfaction than Flounderers for wives only. However, we did not find evidence that these connections meaningfully differed by sex. Implications for the efforts of clinicians and educators are discussed. (shrink)

Catholic theologians after Trent saw the Protestant teaching about the remnants of original sin in the justified as one of the ‘chief ’ errors of Protestant soteriology. Martin Luther, John Calvin, Martin Chemnitz, and many Protestant theologians believed that a view of concupiscence as sinful, strictly speaking, did away with any reliance on good works. This conviction also clarified the Christian’s dependence on the imputed righteousness of Christ. Catholic theologians condemned this position as detracting from the work of Christ who (...) takes away the sins of the world. The rejection of this teaching—and the affirmation of Trent’s statement that original sin is taken away and that the justified at baptism is without stain or ‘immaculate’ before God—is essential for understanding Catholic opposition to Protestant soteriology. Two Spanish Dominican Thomists, Domingo de Soto and Bartolomé de Medina, rejected the Protestant teaching on imputation in part because of its connection with the view on the remnants of original sin in the justified. Adrian and Peter van Walenburch, brothers who served as auxiliary bishops of Cologne in the second half of the seventeenth century, argued that the Protestants of their time now agreed with the Catholic Church on a number of soteriological points. They also drew upon some of their post–Tridentine predecessors to offer a Catholic account of the imputation of Christ’s righteousness. Nonetheless, the issue of sin in the justified remained a point of serious controversy. (shrink)

The target article argues that contempt is a sentiment, and that sentiments are the deep structure of social affect. The 26 commentaries meet these claims with a range of exciting extensions and applications, as well as critiques. Most significantly, we reply that construction and emergence are necessary for, not incompatible with, evolved design, while parsimony requires explanatory adequacy and predictive accuracy, not mere simplicity.

In lieu of an abstract, here is a brief excerpt of the content:Illusions of KnowingMatthew T. Kapstein (bio)Knowing Illusion: Bringing a Tibetan Debate into Contemporary Discourse, Volume I: A Philosophical History of the Debate, and Volume II: Translations. By The Yakherds ( José Cabezón, Ryan Conlon, Thomas Doctor, Douglas Duckworth, Jed Forman, Jay Garfield, John Powers, Sonam Thakchöe, Tashi Tsering, and Geshé Yeshes Thabkhas). New York: Oxford University Press, 2020.Metaphysics is a subject much more curious than useful, the knowledge of (...) which, like that of a sunken reef, serves chiefly to enable us to keep clear of it.Charles S. Peirce, "How to Make Our Ideas Clear"I. The Elusive Way to the MiddleKnowing Illusion: Bringing a Tibetan Debate into Contemporary Discourse is the fruit of collaborative efforts by the Yakherds, a group of scholars stemming from the earlier Cowherds, in which two of the present herdsmen—Sonam Thakchöe and Jay Garfield—were active as well.1 In moving from the broad issues of Buddhist philosophy that occupied the Cowherds to a tightly focused study of a particular debate in Tibet, the group has parted from the gentle cattle of the Indian plains to tend more rugged Himalayan stock. The present work, in two volumes, offers an exceptionally lucid guide to some of the main lines of Madhyamaka thought in Tibet and the disputes that these engendered. It constitutes an essential contribution to our knowledge of the philosophical traditions of Tibetan Buddhism, but, beyond this, merits the attention of those focusing on their Indian background and on Buddhist philosophies more generally. Indeed, Knowing Illusion is among the rare works in this area that may be profitably taken up by philosophers who are not specifically concerned with Buddhist or other Asian ways of thought, but who may wish to explore approaches beyond those of the Euro-American tradition to some of the central topics of philosophy overall: truth and falsehood, knowledge and ignorance, existence and illusion, belief and argument. Of the many interesting [End Page 1023] questions raised in Knowing Illusion, whether from the perspective of specialized Tibetan Buddhist Studies or of philosophy more broadly, only a sample can be addressed in the space of this review.The unifying thread in Knowing Illusion is a series of written disputes that were provoked by a fifteenth-century teacher belonging to the Sakyapa order of Tibetan Buddhism, Taktsang Sherab Rinchen (1405–1477), in his treatise titled Freedom from Extremes Accomplished through Comprehensive Knowledge of Philosophy (hereinafter Comprehensive Knowledge of Philosophy).2 Central to these debates was the challenge of squaring the Madhyamaka philosophy of Nāgārjuna (second century c.e.), whose teaching of ultimate emptiness (śūnyatā) seemed to undermine most—perhaps all—claims to knowledge, with the positive theory of knowledge (pramāṇa) advanced by Dignāga (fifth century c.e.) and Dharmakīrti (sixth century c.e.). The problem had already preoccupied Indian Buddhist thinkers, including philosophers Bhāviveka (sixth century c.e.) and Śāntarakṣita (eighth century c.e.), who sought to harmonize the insights of Madhyamaka with those of the pramāṇa school, and Dharmakīrti's contemporary Candrakīrti, whose trenchant interpretations of Nāgārjuna appeared to undermine the entire project of a 'theory of knowledge'.3 In Tibet, thinkers of the former camp came to be known as proponents of Svātantrika-Mādhyamika (so-called because they affirmed that emptiness could be established through positive proof, svatantra), while those allied with Candrakīrti were said to follow Prāsaṅgika-Mādhyamika (who allowed only indirect proof, reductio ad absurdum, or prasaṅga).4The debate reemerged forcefully in Tibet, and not merely as a historical exercise, in tandem with the expansion of monastic colleges there during the twelfth century, as Tibetan teachers increasingly elaborated original perspectives on the Indian classics. Many aspects of the Svātantrika/Prāsaṅgika split were co. (shrink)

This essay introduces the themes that motivate the three articles that follow. Their common aim is to explore the connections between the Earth Charter and the concept of biodemocracy with the intention of highlighting ways of thinking about the relationship between science, religion, and the environment in the twenty-first century. Informed by the science of ecology and written by scholars of religion, the articles included here seek to integrate movements and ideas as diverse as postmodern thought, the much-debated thought of (...) Lynn White, jr. , and the synergy emerging between the Earth Charter and Journey of the Universe. (shrink)

The ability to quickly and accurately recognise emotional states is adaptive for numerous social functions. Although body movements are a potentially crucial cue for inferring emotions, few studies have studied the perception of body movements made in naturalistic emotional states. The current research focuses on the use of body movement information in the perception of fear expressed by targets in a virtual heights paradigm. Across three studies, participants made judgments about the emotional states of others based on motion-capture body movement (...) recordings of those individuals actively engaged in walking a virtual plank at ground-level or 80 stories above a city street. Results indicated that participants were reliably able to differentiate between height and non-height conditions (Studies 1 & 2), were more likely to spontaneously describe target behaviour in the height condition as fearful (Study 2) and their fear estimates were highly calibrated with the fear ratings from the targets (Studies 1-3). Findings show that VR height scenarios can induce fearful behaviour and that people can perceive fear in minimal representations of body movement. (shrink)

What is the nature and function of mental representations in cognitive science, and in human language in particular? How do they come into existence and interact, and how is the information attributed to them stored in and retrieved from the human mind? Some theories treat constructions as primitive entities used for structure-building, central in both production and comprehension, while other theories only admit construction-like entities as devices to map the structure into semantics or to relate them to specific morphophonological exponents. (...) In this positional piece, we seek to elucidate areas of commonality across what have traditionally been divergent approaches to the role of constructions in language. Here we outline a robust specification of the differences in how chunks of structure containing information are treated in the two main approaches, and we seek to offer a path toward a more unified theoretical stance. (shrink)

Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 2016 Heft: 1 Seiten: 159-186.

In this paper, I offer a reading of Søren Kierkegaard's Climacean works (Fragments and Postscript) in which I focus on their specific dissimilarities, but also on the important dialectical relationship between them. My central claim is that when we consider Kierkegaard's larger project in his authorship to encourage believers to practice a Christian existence characterized by tension, we begin to see the crucial shared role these works play for Kierkegaard's purposes. To begin, I outline the theological and polemical background to (...) Kierkegaard's account of Christian existence by focusing on one of the central existential dualities in his thought, namely that of grace and works. In order to avoid falling into one extreme or the other, Kierkegaard argues for an account of faith as restlessness, which I identify as crucial to the Christian life. With this framework, I turn to Fragments and Postscript to draw out their respective emphases on gift and task, and I follow this with a discussion of how the dialectical relation between these emphases fulfills and upholds the account of tension that we have developed. (shrink)

This essay develops the argument that Søren Kierkegaard’s text “The Mirror of the Word” can serve as a valuable resource for addressing the problem of poor reading habits of students enrolled in introductory ethics courses. Although Kierkegaard writes this text as a way of challenging his Danish contemporaries to read the Bible in a proper manner, it can nevertheless apply to reading ethics texts in that the underlying point Kierkegaard makes is the importance of reading in such a fashion that (...) one fosters inwardness and subjectivity in relation to what is read. After introducing Kierkegaard’s text and three requirements for reading that he outlines therein, the significance of these requirements is drawn out by pointing to several concrete examples of how they have proven successful in introductory ethics courses. To conclude, the case is made that Kierkegaard’s requirements measure up well against a sampling of the relevant research on deep learning and deep reading. (shrink)

This essay develops the argument that Søren Kierkegaard’s text “The Mirror of the Word” can serve as a valuable resource for addressing the problem of poor reading habits of students enrolled in introductory ethics courses. Although Kierkegaard writes this text as a way of challenging his Danish contemporaries to read the Bible in a proper manner, it can nevertheless apply to reading ethics texts in that the underlying point Kierkegaard makes is the importance of reading in such a fashion that (...) one fosters inwardness and subjectivity in relation to what is read. After introducing Kierkegaard’s text and three requirements for reading that he outlines therein, the significance of these requirements is drawn out by pointing to several concrete examples of how they have proven successful in introductory ethics courses. To conclude, the case is made that Kierkegaard’s requirements measure up well against a sampling of the relevant research on deep learning and deep reading. (shrink)

This essay identifies epistemological, theoretical and methodological problems in a potentially influential subset of the interdisciplinary corporate responsibility literature, that which appears in the management literature. The received conceptualization of stakeholder analysis is criticised by identifying six sets of factors conventionally considered as promoting social responsibilities in the firm: inter-organizational factors, economic competitors, institutional investors, end-consumers, government regulators and non-governmental organizations. Each is addressed on conceptual grounds, its empirical salience in terms of the latest relevant research and prospects to be (...) a significant factor in promoting outcomes consistent with social welfare. Despite obvious antagonistic relations between organization centred economic objectives and extra-organizational-directed social considerations, the huge body of research we address drifts in a disengaged Sargasso Sea. The essay argues for appropriate directions for continuing business ethics/responsibility/corporate citizenship research, suggesting certain sociological works on moral leadership, moral courage, and academic leadership. (shrink)