Results for 'PERCEIVED FREEDOM'

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  1. Joseph Raz, From The Morality of Freedom (1986).Autonomy-Based Freedom - 2007 - In Ian Carter, Matthew H. Kramer & Hillel Steiner (eds.), Freedom: A Philosophical Anthology. Blackwell. pp. 413.
     
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  2. Part VII Freedom, Ability, and Economic Inequality.Ability Freedom - 2007 - In Ian Carter, Matthew H. Kramer & Hillel Steiner (eds.), Freedom: A Philosophical Anthology. Blackwell. pp. 350.
     
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  3.  19
    Freedom of Conscience in Health Care: Distinctions and Limits. [REVIEW]Sean Murphy & Stephen J. Genuis - 2013 - Journal of Bioethical Inquiry 10 (3):347-354.
    The widespread emergence of innumerable technologies within health care has complicated the choices facing caregivers and their patients. The escalation of knowledge and technical innovation has been accompanied by an erosion of moral and ethical consensus among health providers that is reflected in the abandonment of the Hippocratic Oath as the immutable bedrock of medical ethics. Ethical conflicts arise when the values of health professionals collide with the expressed wishes of patients or the dictates of regulatory bodies and administrators. Increasing (...)
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  4. Religious Freedom, Free Speech and Equality: Conflict or Cohesion?Maleiha Malik - 2011 - Res Publica 17 (1):21-40.
    There have recently been a number of high profile political incidents, and legal cases, that raise questions about hate speech. At the same time, the tensions, and perceived conflicts, between religion and sexuality have become controversial topics. This paper considers the relationship between religious freedom, free speech and equality through an analysis of recent case law in Great Britain, Canada and the United States. The paper starts with a discussion of how conflicts between these values arise in areas (...)
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  5.  27
    Is Tenure Justified? An Experimental Study of Faculty Beliefs About Tenure, Promotion, and Academic Freedom.Stephen J. Ceci, Wendy M. Williams & Katrin Mueller-Johnson - 2006 - Behavioral and Brain Sciences 29 (6):553-569.
    The behavioral sciences have come under attack for writings and speech that affront sensitivities. At such times, academic freedom and tenure are invoked to forestall efforts to censure and terminate jobs. We review the history and controversy surrounding academic freedom and tenure, and explore their meaning across different fields, at different institutions, and at different ranks. In a multifactoral experimental survey, 1,004 randomly selected faculty members from top-ranked institutions were asked how colleagues would typically respond when confronted with (...)
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  6.  58
    Material, Form and Art: The Generation of Freedom.John T. Sanders - manuscript
    Freedom is generated in at least two distinct ways: as the ability to avoid perceived dangers and pursue perceived goods, and even to pursue complicated plans in those directions, freedom evolves. But as a social and political matter, freedom seems more subject to human will. The best social institutions -- the kind that serve to encourage or constrain freedom of choice -- also appear to be evolutionary products in some sense. Can there be too (...)
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  7.  29
    The Light of Freedom in the Age of Enlightenment : England and France.Aleksandar Molnar - 2011 - Filozofija I Društvo 22 (2):129-155.
    Although the philosophy of Enlightenment was born in the Netherlands and England in the late 17th and early 18th century, there were considerable problems in defying the freedom. By the mid 18th century, under the influence of „national mercantilism“ , the freedom was perceived in more and more collective terms, giving bith to the political option of national liberalism. That is why in the second half of 18th century this two countries have been progresively loosing importance for (...)
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  8.  14
    The Light of Freedom in the Age of Enlightenment - Part 1: The Netherlands.Aleksandar Molnar - 2011 - Filozofija I Društvo 22 (1):143-166.
    The central topic of the article is the importance of the freedom for the Age of Enlightenment, as well as ties connecting philosophy of Enlightenment and political liberalism. Furthermore, the author’s central thesis is that the light that began to enlightened the reason in the Age of Enlightenment had nothing to do with God or nature, but solely with human freedom. As Anthony Ashley Cooper, third Earl of Shaftsbury, noted in one of his letters, freedom shed the (...)
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  9.  4
    On Freedom and Language in Jaspers' Understanding of Philosophy.Maciej Urbanek - 2015 - Diametros 46:134-150.
    The main objective of this text is to show that for Karl Jaspers all authentic philosophy is an attempt to express subjectivity in terms of the intersubjective categories of intellect. Subjectivity is understood as a plane of individual experience which ultimately comes down to the consciousness of freedom. Intersubjectivity on the other hand is perceived as a plane of expression of this experience, which can boil down to language. For it is only through the mediation of language that (...)
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  10. Close Calls and the Confident Agent: Free Will, Deliberation, and Alternative Possibilities.Eddy A. Nahmias - 2006 - Philosophical Studies 131 (3):627-667.
    Two intuitions lie at the heart of our conception of free will. One intuition locates free will in our ability to deliberate effectively and control our actions accordingly: the ‘Deliberation and Control’ (DC) condition. The other intuition is that free will requires the existence of alternative possibilities for choice: the AP condition. These intuitions seem to conflict when, for instance, we deliberate well to decide what to do, and we do not want it to be possible to act in some (...)
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  11.  4
    Oakeshott's Theory of Freedom as Recognized Contingency.Efraim Podoksik - 2003 - European Journal of Political Theory 2 (1):57-77.
    This article argues that Oakeshott's theory of freedom possesses a greater degree of coherence than is often perceived. Freedom in Oakeshott's philosophy may be defined as `recognized contingency', combining the notions of a genuine choice of action and of an agent's awareness of having such a choice. Oakeshott employs his notion of freedom in two different contexts. One is the context in which freedom is understood as a concept distinguishing what is conceived as `human' from (...)
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  12. Freedom and the End of Reason: On the Moral Foundation of Kant's Critical Philosophy.Richard Velkley - 1989 - University of Chicago Press.
    In _Freedom and the End of Reason_, Richard L. Velkley offers an influential interpretation of the central issue of Kant’s philosophy and an evaluation of its position within modern philosophy’s larger history. He persuasively argues that the whole of Kantianism—not merely the Second Critique—focuses on a “critique of practical reason” and is a response to a problem that Kant saw as intrinsic to reason itself: the teleological problem of its goodness. Reconstructing the influence of Rousseau on Kant’s thought, Velkley demonstrates (...)
     
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  13.  5
    An Analysis of the Effect of Culture and Religion on Perceived Corruption in a Global Context.Yaw M. Mensah - 2014 - Journal of Business Ethics 121 (2):1-28.
    This study examines the role of both religion and culture [as measured by the cultural clusters of countries in the GLOBE study of House et al. (Culture, Leadership, and Organizations: The GLOBE Study of 62 Societies, 2004)] on the levels of perceived corruption. Covering the period from 2000 to 2010, the study uses three different measures of perceived corruption: (1) the World Bank’s Control of Corruption measure, (2) Transparency International’s Corruption Perceptions Index, and (3) Heritage Foundation’s Freedom (...)
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  14.  19
    Freedom of Conscience and the Value of Personal Integrity.Patrick Lenta - 2016 - Ratio Juris 29 (2):246-263.
    Certain philosophers have argued in favour of recognising a right to freedom of conscience that includes a defeasible right of individuals to live in accordance with their perceived moral duties. This right requires the government to exempt people from general laws or regulations that prevent them from acting consistently with their perceived moral duties. The importance of protecting individuals’ integrity is sometimes invoked in favour of accommodating conscience. I argue that personal integrity is valuable since autonomy, identity (...)
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  15.  2
    The World as a Theophany and Causality: Ibn ʿArabī, Causes and Freedom.Ozgur Koca - forthcoming - Sophia:1-19.
    This article offers a way of approaching the question of causality in Ibn ʿ Arabī’s relational and processual metaphysical system. Ibn ʿ Arabī’s metaphysics is relational in the sense that entities are perceived as the totality of their relationships to God. The Divine Names are theological categories denoting these relations. It is processual in that it perceives the world as the multiplicity of the incessant and ever-changing process of the manifestations of the divine qualities. The world is recreated anew (...)
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  16.  28
    Spatial Degrees of Freedom in Everett Quantum Mechanics.Mark A. Rubin - 2006 - Foundations of Physics 36 (8):1115-1159.
    Stapp claims that, when spatial degrees of freedom are taken into account, Everett quantum mechanics is ambiguous due to a “core basis problem.” To examine an aspect of this claim I generalize the ideal measurement model to include translational degrees of freedom for both the measured system and the measuring apparatus. Analysis of this generalized model using the Everett interpretation in the Heisenberg picture shows that it makes unambiguous predictions for the possible results of measurements and their respective (...)
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  17.  30
    No Right to Resist? Elise Reimarus's "Freedom" as a Kantian Response to the Problem of Violent Revolt.Lisa Curtis-Wendlandt - 2012 - Hypatia 27 (4):755 - 773.
    One of the greatest woman intellectuals of eighteenth-century Germany is Elise Reimarus, whose contribution to Enlightenment political theory is rarely acknowledged today. Unlike other social contract theorists, Reimarus rejects a people's right to violent resistance or revolution in her philosophical dialogue Freedom (1791). Exploring the arguments in Freedom, this paper observes a number of similarities in the political thought of Elise Reimarus and Immanuel Kant. Both, I suggest, reject violence as an illegitimate response to perceived political injustice (...)
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  18.  3
    Expressing Freedom and Taking Liberties: The Paradoxes of Aberrant Science.M. Little - 2006 - Medical Humanities 32 (1):32-37.
    Complete freedom does not exist, despite people’s preparedness to die for it. Scientific freedom is much defended and yet much misunderstood. Scientists have limits imposed on their freedom by the disciplines and discourse communities in which they place themselves. Freedom within these socially constructed constraints needs to be distinguished from taking liberties with the rules and practices that make up these constraints, and validate the activities of special groups within society. Scientists perceive taking liberties with science’s (...)
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  19. Freedom and the End of Reason: On the Moral Foundation of Kant's Critical Philosophy.Richard L. Velkley - 1989 - University of Chicago Press.
    In _Freedom and the End of Reason_, Richard L. Velkley offers an influential interpretation of the central issue of Kant’s philosophy and an evaluation of its position within modern philosophy’s larger history. He persuasively argues that the whole of Kantianism—not merely the Second Critique—focuses on a “critique of practical reason” and is a response to a problem that Kant saw as intrinsic to reason itself: the teleological problem of its goodness. Reconstructing the influence of Rousseau on Kant’s thought, Velkley demonstrates (...)
     
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  20.  3
    Informed Decision Making About Predictive DNA Tests: Arguments for More Public Visibility of Personal Deliberations About the Good Life. [REVIEW]Marianne Boenink & Simone van der Burg - 2010 - Medicine, Health Care and Philosophy 13 (2):127-138.
    Since its advent, predictive DNA testing has been perceived as a technology that may have considerable impact on the quality of people’s life. The decision whether or not to use this technology is up to the individual client. However, to enable well considered decision making both the negative as well as the positive freedom of the individual should be supported. In this paper, we argue that current professional and public discourse on predictive DNA-testing is lacking when it comes (...)
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  21. Freedom and Terror: Reason and Unreason in Politics.Gabriel Weimann & Abraham Kaplan - 2011 - Routledge.
    This book examines reason and unreason in the legal and political responses to terrorism. Terrorism is often perceived as sheer madness, unreasonable use of extreme violence and senseless, futile political action. These assertions are challenged by this book. Combining ‘traditional’ thought on reason and unreason in terrorism with empirical explorations of post-modern terrorism and its use of communication platforms the work uses interdisciplinary and cross disciplinary dimensions to provide a multidimensional picture of critical issues in current politics and a (...)
     
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  22. The Morality of Freedom.Joseph Raz - 1986 - Oxford University Press.
    Ranging over central issues of morals and politics and the nature of freedom and authority, this study examines the role of value-neutrality, rights, equality, ...
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  23.  10
    The Role of Religiosity in Stress, Job Attitudes, and Organizational Citizenship Behavior.Eugene J. Kutcher, Jennifer D. Bragger, Ofelia Rodriguez-Srednicki & Jamie L. Masco - 2010 - Journal of Business Ethics 95 (2):319 - 337.
    Religion and faith are often central aspects of an individual's self-concept, and yet they are typically avoided in the workplace. The current study seeks to replicate the findings about the role of religious beliefs and practices in shaping an employee's reactions to stress/burnout and job attitudes. Second, we extend the literature on faith in the workplace by investigating possible relationships between religious beliefs and practices and citizenship behaviors at work. Third, we attempted to study how one's perceived freedom (...)
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  24. Perception of Creativity in International Franchising Business Concepts - Comparison Analysis Between Franchisees and Franchisors.Vendula Machackova - 2012 - Creative and Knowledge Society 2 (1):60-81.
    Perception of Creativity in International Franchising Business Concepts - Comparison Analysis Between Franchisees and Franchisors This paper deals with the topic of creativity and perceived freedom of creativity in international franchising business concepts. It analyses various areas of daily business operations and the franchising business concept as a whole. Its focus is aimed at comparing the perception of level of freedom given in these areas to franchisees by the franchisors and its objective is to find out where (...)
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  25. Freedom of the Will and No-Self in Buddhism.Pujarini Das & Vineet Sahu - 2018 - Journal of Indian Council of Philosophical Research 35 (1):121-138.
    The Buddha, unlike the Upaniṣadic or Brahmanical way, has avoided the concept of the self, and it seems to be left with limited conceptual possibilities for free will and moral responsibility. Now, the question is, if the self is crucial for free will, then how can free will be conceptualized in the Buddhist ‘no-self’ (anattā) doctrine. Nevertheless, the Buddha accepts a dynamic notion of cetanā (intention/volition), and it explicitly implies that he rejects the ultimate or absolute freedom of the (...)
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  26.  76
    The Foundations of Conscientious Objection: Against Freedom and Autonomy.Yossi Nehushtan & John Danaher - forthcoming - Jurisprudence.
    According to the common view, conscientious objection is grounded in autonomy or in ‘freedom of conscience’ and is tolerated out of respect for the objector's autonomy. Emphasising freedom of conscience or autonomy as a central concept within the issue of conscientious objection implies that the conscientious objector should have an independent choice among alternative beliefs, positions or values. In this paper it is argued that: (a) it is not true that the typical conscientious objector has such a choice (...)
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  27. Agency and Inner Freedom.Michael Garnett - 2017 - Noûs 51 (1):3-23.
    This paper concerns the relationship between two questions. The first is a question about inner freedom: What is it to be rendered unfree, not by external obstacles, but by aspects of oneself? The second is a question about agency: What is it to fail at being a thing that genuinely acts, and instead to be a thing that is merely acted upon, passive in relation to its own behaviour? It is widely believed that answers to the first question must (...)
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  28.  20
    An Asymmetrical Approach to Kant's Theory of Freedom.Benjamin Vilhauer - forthcoming - In Dai Heide and Evan Tiffany (ed.), The Idea of Freedom: New Essays on the Interpretation and Significance of Kant's Theory of Freedom.
    Asymmetry theories about free will and moral responsibility are a recent development in the long history of the free will debate. To my knowledge, Kant commentators have not yet explored the possibility of an asymmetrical reconstruction of Kant's theory of freedom, and that will be my goal here. By "free will", I mean the sort of control we would need to be morally responsible for our actions. Kant's term for it is "transcendental freedom", and he refers to the (...)
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  29.  57
    Freedom and Modality.Wesley H. Holliday - 2017 - In John Keller (ed.), Being, Freedom, and Method: Themes From the Philosophy of Peter van Inwagen. Oxford University Press. pp. 149-156.
    This paper provides further motivation for a principle relating freedom and modality that appeared in “Freedom and the Fixity of the Past” (The Philosophical Review, Vol. 121), where the principle was used to argue for incompatibilism about freedom and determinism. The paper also replies to objections to that principle from Tognazzini and Fischer (“Incompatibilism and the Past,” this volume).
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  30. Central-European Ethos: Freedom, Responsibility and Social Imaginaries.Piotr Machura - 2011 - In Jarmila Jurova, Milan Jozek, Andrzej Kiepas & Piotr Machura (eds.), Central-European Ethos or Local Traditions: Freedom, Responsibility. Boskovice: Albert. pp. 102-111.
    My aim in this paper is twofold. Firstly, I argue for the thesis of the necessity of involvement of a concept of social imaginary1 into the traditional dialectic of freedom and responsibility. Secondly, I trace those forms of social imaginary which are crucial for development of contemporary Central-European ethos, and particularly its Polish version. My general thesis is that to understand contemporary form of the ethos, we need to look for its roots in certain social and world views shared (...)
     
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  31. The Best Thing in Life is Free: The Compatibility of Divine Freedom and God's Essential Moral Perfection.Kevin Timpe - 2016 - In Hugh J. McCann (ed.), Free Will and Classical Theism: The Significance of Freedom in Perfect Being Theology. Oxford University Press. pp. 133-151.
    A number of scholars have claimed that, on the assumption of incompati- bilism, there is a con ict between God's freedom and God's essential moral perfection. Jesse Couenhoven is one such example; Couenhoven, a com- patibilist, thinks that libertarian views of divine freedom are problematic given God's essential moral perfection. He writes, \libertarian accounts of God's freedom quickly run into a conceptual problem: their focus on con- tingent choices undermines their ability to celebrate divine freedom with (...)
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  32. Freedom of the Will and the Concept of a Person.Harry G. Frankfurt - 1971 - Journal of Philosophy 68 (1):5-20.
    It is my view that one essential difference between persons and other creatures is to be found in the structure of a person's will. Besides wanting and choosing and being moved to do this or that, men may also want to have certain desires and motives. They are capable of wanting to be different, in their preferences and purposes, from what they are. Many animals appear to have the capacity for what I shall call "first-order desires" or "desires of the (...)
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  33. Greenwash and Green Trust: The Mediation Effects of Green Consumer Confusion and Green Perceived Risk. [REVIEW]Yu-Shan Chen & Ching-Hsun Chang - 2013 - Journal of Business Ethics 114 (3):489-500.
    The paper explores the influence of greenwash on green trust and discusses the mediation roles of green consumer confusion and green perceived risk. The research object of this study focuses on Taiwanese consumers who have the purchase experience of information and electronics products in Taiwan. This research employs an empirical study by means of the structural equation modeling. The results show that greenwash is negatively related to green trust. Therefore, this study suggests that companies must reduce their greenwash behaviors (...)
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  34. Freedom and Belief.Galen Strawson - 1986 - Oxford University Press.
    On the whole, we continue to believe firmly both that we have free will and that we are morally responsible for what we do. Here, the author argues that there is a fundamental sense in which there is no such thing as free will or true moral responsibility (as ordinarily understood). Devoting the main body of his book to an attempt to explain why we continue to believe as we do, Strawson examines various aspects of the "cognitive phenomenology" of (...)--the nature, causes, and consequences of our deep commitment to belief in freedom. (shrink)
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  35. A Question of Trust: The Bbc Reith Lectures 2002.Onora O'Neill - 2002 - Cambridge University Press.
    We say we can no longer trust our public services, institutions or the people who run them. The professionals we have to rely on - politicians, doctors, scientists, businessmen and many others - are treated with suspicion. Their word is doubted, their motives questioned. Whether real or perceived, this crisis of trust has a debilitating impact on society and democracy. Can trust be restored by making people and institutions more accountable? Or do complex systems of accountability and control themselves (...)
     
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  36. Non-Reductive Physicalism and Degrees of Freedom.Jessica M. Wilson - 2010 - British Journal for Philosophy of Science 61 (2):279-311.
    Some claim that Non- reductive Physicalism is an unstable position, on grounds that NRP either collapses into reductive physicalism, or expands into emergentism of a robust or ‘strong’ variety. I argue that this claim is unfounded, by attention to the notion of a degree of freedom—roughly, an independent parameter needed to characterize an entity as being in a state functionally relevant to its law-governed properties and behavior. I start by distinguishing three relations that may hold between the degrees of (...)
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  37.  20
    ‘All is Foreseen, and Freedom of Choice is Granted’: A Scotistic Examination of God's Freedom, Divine Foreknowledge and the Arbitrary Use of Power.Liran Shia Gordon - forthcoming - Heythrop Journal.
    Following an Open conception of Divine Foreknowledge, that holds that man is endowed with genuine freedom and so the future is not definitely determined, it will be claimed that human freedom does not limit the divine power, but rather enhances it and presents us with a barrier against arbitrary use of that power. This reading will be implemented to reconcile a well-known quarrel between two important interpreters of Duns Scotus, Allan B. Wolter and Thomas Williams, each of whom (...)
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  38. Margaret Cavendish and Thomas Hobbes on Freedom, Education, and Women.Karen Detlefsen - 2012 - In Nancy J. Hirschmann & Joanne H. Wright (eds.), Feminist Interpretations of Thomas Hobbes. The Pennsylvania State University Press. pp. 149-168.
    In this paper, I argue that Margaret Cavendish’s account of freedom, and the role of education in freedom, is better able to account for the specifics of women’s lives than are Thomas Hobbes’ accounts of these topics. The differences between the two is grounded in their differing conceptions of the metaphysics of human nature, though the full richness of Cavendish’s approach to women, their minds and their freedom can be appreciated only if we take account of her (...)
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  39. A Transformative Theory of Religious Freedom: Promoting the Reasons for Rights.Corey Brettschneider - 2010 - Political Theory 38 (2):187-213.
    Religious freedom is often thought to protect, not only religious practices, but also the underlying religious beliefs of citizens. But what should be said about religious beliefs that oppose religious freedom itself or that deny the concept of equal citizenship? The author argues here that such beliefs, while protected against coercive sanction, are rightly subject to attempts at transformation by the state in its expressive capacities. Transformation is entailed by a commitment to publicizing the reasons and principles that (...)
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  40.  46
    Values and the Perceived Importance of Ethics and Social Responsibility: The U.S. Versus China.William E. Shafer, Kyoko Fukukawa & Grace Meina Lee - 2007 - Journal of Business Ethics 70 (3):265-284.
    This study examines the effects of nationality (U.S. vs. China) and personal values on managers’ responses to the Perceived Role of Ethics and Social Responsibility (PRESOR) scale. Evidence that China’s transition to a socialist market economy has led to widespread business corruption, led us to hypothesize that People’s Republic of China (PRC) managers would believe less strongly in the importance of ethical and socially responsible business conduct. We also hypothesized that after controlling for national differences, managers’ personal values (more (...)
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  41. Fundamentality And Modal Freedom.Jennifer Wang - 2016 - Philosophical Perspectives 30 (1):397-418.
    A fundamental entity is an entity that is ‘ontologically independent’; it does not depend on anything else for its existence or essence. It seems to follow that a fundamental entity is ‘modally free’ in some sense. This assumption, that fundamentality entails modal freedom (or ‘FEMF’ as I shall label the thesis), is used in the service of other arguments in metaphysics. But as I will argue, the road from fundamentality to modal freedom is not so straightforward. The defender (...)
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  42.  37
    Evil, Freedom and Heaven.Simon Cushing - 2018 - In Heaven and Philosophy. Lanham: Lexington. pp. 201-230.
    By far the most respected response by theists to the problem of evil is some version of the free will defense, which rests on the twin ideas that God could not create humans with free will without them committing evil acts, and that freedom is of such value that it is better that we have it than that we be perfect yet unfree. If we assume that the redeemed in heaven are impeccable, then the free will defense faces what (...)
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  43. Kant’s Deductions of Morality and Freedom.Owen Ware - 2017 - Canadian Journal of Philosophy 47 (1):116-147.
    It is commonly held that Kant ventured to derive morality from freedom in Groundwork III. It is also believed that he reversed this strategy in the second Critique, attempting to derive freedom from morality instead. In this paper, I set out to challenge these familiar assumptions: Kant’s argument in Groundwork III rests on a moral conception of the intelligible world, one that plays a similar role as the ‘fact of reason’ in the second Critique. Accordingly, I argue, there (...)
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  44.  81
    Mary Wollstonecraft, Freedom and the Enduring Power of Social Domination.Alan M. S. J. Coffee - 2013 - European Journal of Political Theory 12 (2):116-135.
    Even long after their formal exclusion has come to an end, members of previously oppressed social groups often continue to face disproportionate restrictions on their freedom, as the experience of many women over the last century has shown. Working within in a framework in which freedom is understood as independence from arbitrary power, Mary Wollstonecraft provides an explanation of why such domination may persist and offers a model through which it can be addressed. Republicans rely on processes of (...)
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  45. Freedom in Context.Hawthorne John - 2001 - Philosophical Studies 104 (1):63-79.
    David Lewis has recently deployed a contextualist strategy for defending ordinary claims to know.1 In this paper, I wish to extend that strategy to ordinary claims about freedom.2 The result is a species of compatibilism that, while foreign to current debates, has a good deal going for it.
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  46. Kant on Moral Freedom and Moral Slavery.David Forman - 2012 - Kantian Review 17 (1):1-32.
    Kant’s account of the freedom gained through virtue builds on the Socratic tradition. On the Socratic view, when morality is our end, nothing can hinder us from attaining satisfaction: we are self-sufficient and free since moral goodness is (as Kant says) “created by us, hence is in our power.” But when our end is the fulfillment of sensible desires, our satisfaction requires luck as well as the cooperation of others. For Kant, this means that happiness requires that we get (...)
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  47. Epistemic Justice as a Condition of Political Freedom?Miranda Fricker - 2013 - Synthese 190 (7):1317-1332.
    I shall first briefly revisit the broad idea of ‘epistemic injustice’, explaining how it can take either distributive or discriminatory form, in order to put the concepts of ‘testimonial injustice’ and ‘hermeneutical injustice’ in place. In previous work I have explored how the wrong of both kinds of epistemic injustice has both an ethical and an epistemic significance—someone is wronged in their capacity as a knower. But my present aim is to show that this wrong can also have a political (...)
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  48.  19
    How Important Are CEOs to CSR Practices? An Analysis of the Mediating Effect of the Perceived Role of Ethics and Social Responsibility.José-Luis Godos-Díez, Roberto Fernández-Gago & Almudena Martínez-Campillo - 2011 - Journal of Business Ethics 98 (4):531-548.
    Drawing on the Agency-Stewardship approach, which suggests that manager profile may range from the agent model to the steward model, this article aims to examine how important CEOs are to corporate social responsibility (CSR). Specifically, this exploratory study proposes the existence of a relationship between manager profile and CSR practices and that this relation is mediated by the perceived role of ethics and social responsibility. After applying a mediated regression analysis using survey information collected from 149 CEOs in Spain, (...)
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  49.  15
    Ethical Leadership and Followers' Moral Judgment: The Role of Followers' Perceived Accountability and Self-Leadership.Robert Steinbauer, Robert W. Renn, Robert R. Taylor & Phil K. Njoroge - 2014 - Journal of Business Ethics 120 (3):1-12.
    A two stage model was developed and tested to explain how ethical leadership relates to followers’ ethical judgment in an organizational context. Drawing on social learning theory, ethical leadership was hypothesized to promote followers’ self-leadership focused on ethics. It was found that followers’ perceived accountability fully accounts for this relationship. In stage two, the relationship between self-leadership focused on ethics and moral judgment in a dual decision-making system was described and tested. Self-leadership focused on ethics was only related to (...)
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  50.  59
    The Influence of Perceived Importance of an Ethical Issue on Moral Judgment, Moral Obligation, and Moral Intent.Russell Haines, Marc D. Street & Douglas Haines - 2008 - Journal of Business Ethics 81 (2):387-399.
    The study extends and tests the issue contingent four-component model of ethical decision-making to include moral obligation. A web-based questionnaire was used to gauge the influence of perceived importance of an ethical issue on moral judgment and moral intent. Perceived importance of an ethical issue was found to be a predictor of moral judgment but not of moral intent as predicted. Moral obligation is suggested to be a process that occurs after a moral judgment is made and explained (...)
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