Results for 'benevolence'

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  1.  84
    Using Benevolent Affections to Learn Our Duty.Marina Folescu - 2018 - Mind 127 (506):467-489.
    The puzzle is this: I argue that for Reid, moral sense needs benevolent affections – i.e. some of our animal, non-cognitive principles of action – to apply the rules of duty. But he also thinks that duty can conflict with benevolent affections. So what happens in these conflict cases? I will argue that Reid takes moral psychology seriously and that he believes that our natural benevolent affections can be used as indicators of duty. Although creative, his account has a major (...)
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  2.  69
    Benevolent government now.Howard J. Curzer - 2013 - Comparative Philosophy 3 (1):74.
    Mencian benevolent government intervenes dramatically in many ways in the marketplace in order to secure the material well-being of the population, especially the poor and disadvantaged. Mencius considers this sort of intervention to be appropriate not just occasionally when dealing with natural disasters, but regularly. Furthermore, Mencius recommends shifting from regressive to progressive taxes. He favors reduction of inequality so as to reduce corruption of government by the wealthy, and opposes punishment for people driven to crime by destitution. Mencius thinks (...)
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  3.  20
    Benevolent absolutisms, incentives and Rawls’ The Law of Peoples.Pietro Maffettone - 2016 - Politics, Philosophy and Economics 15 (4):379-404.
    Rawls’ The Law of Peoples does not offer a clear principled account of the way in which liberal and decent peoples should deal with benevolent absolutisms. Within the Rawlsian framework, benevolent absolutisms are a type of society that respects basic human rights and is not externally aggressive. Rawls rules out the use of coercion to engage with benevolent absolutisms but does not provide an alternative strategy. The article develops one, namely, it argues that liberal and decent peoples should use positive (...)
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  4. Benevolent Situations and Gratitude.Daniel Telech - 2021 - Australasian Philosophical Review 5 (4):383-388.
    [Commentary on Kwong-loi Shun, “Anger, Compassion, and the Distinction between First and Third Person” Australasian Philosophical Review 6.1 (Issue theme: Moral psychology— Insights from Chinese Philosophy), forthcoming.] -/- In maintaining that gratitude fails to reflect a perspectival distinction based on whether the grateful agent is the direct beneficiary of the benefactor’s good will, Kwong-loi Shun suggests that gratitude might be felt to benefactors for benefits bestowed to strangers. With an eye toward understanding the form that gratitude might take on this (...)
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  5.  89
    Benevolent Leadership: Conceptualization and Construct Development. [REVIEW]Fahri Karakas & Emine Sarigollu - 2012 - Journal of Business Ethics 108 (4):537 - 553.
    This research examines benevolent leadership and makes three key contributions to organizational research. The first contribution is a theoretical one; the development of a theory-grounded conceptual model of benevolent leadership based on four streams of creating common good in organizations: morality, spirituality, vitality, and community. The second contribution is the development of an instrument (Benevolent Leadership Scale) to measure the construct of benevolent leadership. This scale is composed of four dimensions: Ethical Sensitivity, Spiritual Depth, Positive Engagement, and Community Responsiveness. The (...)
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  6.  12
    How Benevolent Is God? An Argument from Suffering to Atheism.Nicholas Everitt - 2009-09-10 - In Russell Blackford & Udo Schüklenk (eds.), 50 Voices of Disbelief. Wiley‐Blackwell. pp. 16–22.
    This chapter contains sections titled: A Final Reflection Notes.
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  7. I—On Benevolence.Nomy Arpaly - 2018 - Aristotelian Society Supplementary Volume 92 (1):207-223.
    It is widely agreed that benevolence is not the whole of the moral life, but it is not as widely appreciated that benevolence is an irreducible part of that life. This paper argues that Kantian efforts to characterize benevolence, or something like it, in terms of reverence for rational agency fall short. Such reverence, while credibly an important part of the moral life, is no more the whole of it than benevolence.
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  8.  28
    Demystifying Benevolent Leadership: When Subordinates Feel Obligated to Undertake Illegitimate Tasks.Shen Ye, Lu Chen & Yuanmei Qu - forthcoming - Journal of Business Ethics:1-25.
    Drawing on social exchange theory and benevolent leadership literature, we show how the largesse associated with benevolent leadership can cause subordinates to feel obliged to undertake illegitimate tasks assignments that go beyond their job duties. The hypotheses are tested in a scenario experimental study and a multisource, time-lagged field survey. Both studies indicate that benevolent leadership evokes indebtedness in subordinates (called felt obligation), which is then indirectly related to their willingness to undertake illegitimate tasks. The second study shows that subordinates (...)
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  9.  35
    Impartial benevolence and partial love.Timothy Chappell - unknown
    ‘Impartial benevolence and partial love’ contributes, like the other essays in the edited collection ‘The Problem of Moral Demandingness’, to the discussion of that problem. Its contribution is to offer a phenomenological exploration of the place that these two ideas/ ideals actually have in our ethical life and experience. On the basis of this exploration I argue that neither ideal, neither impartial benevolence nor partial love, comprehensively “trumps” the other — both are important, and more to the point, (...)
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  10.  21
    Altruism, benevolence and culture.Leonard Nunney - 2000 - Journal of Consciousness Studies 7 (1-2):1-2.
    Human cultural groups appear well designed, but is this apparent design due to altruism or due to self-serving behaviours? Sober and Wilson argue that human cultures are founded on group-selected altruism. This argument assumes that individually selected self-serving traits are not being misidentified as altruistic. A simple definition of individual selection suggests that Sober and Wilson fail to separate one such trait, called benevolence, from altruism. Benevolent individuals act selfishly but provide an incidental benefit to their neighbours. The female-biased (...)
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  11.  26
    Disinterested Benevolence: An American Debate Over the Nature of Christian Love.Stephen Post - 1986 - Journal of Religious Ethics 14 (2):356 - 368.
    This essay details the history of an important debate in American evangelical Christianity over the problem of disinterested benevolence, the common expression for Christian love during the early decades of the nineteenth century. It focuses on the thought of Jonathan Edwards and Samuel Hopkins, who differed significantly in their opinions regarding the degree to which Christian love requires self-denial. Some concluding remarks will underscore the persistence of this debate in the wider historical tradition of American theological ethics, as well (...)
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  12.  16
    Benevolence Toward Efforts.Steven G. Smith - forthcoming - Journal of Value Inquiry:1-15.
    Influential moral theories keyed to benevolence (including Mengzi’s and Hutcheson’s) claim a footing for ideal moral benevolence in natural human benevolence. The meaning of this claim depends on how natural and ideal benevolence are conceived and how the two are supposed to be related—as Mengzi suggests, for example, that there is an innate “sprout” of compassionate aversion to suffering that tends to grow into moral humaneness. In any case it is plausible that some sort of spontaneous (...)
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  13.  14
    Benevolence and Negative Deviant Behavior in Africa: The Moderating Role of Centralization.David B. Zoogah & Richard Bawulenbeug Zoogah - 2020 - Journal of Business Ethics 161 (4):783-813.
    The growing interest in Africa as well as concerns about negative deviant behaviors and ethnic structures necessitates examination of the effect of ethnic expectations on behavior of employees. In this study we leverage insight from ethnos oblige theory to propose that centralization of ethnic norms moderates the relationship between benevolence expectations and negative deviant behavior. Using a cross-sectional design and data from two countries as well as moderation and cross-cultural analytic techniques, we find support for three-way interactions where the (...)
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  14.  33
    Being Benevolence: The Social Ethics of Engaged Buddhism (review).Rita M. Gross - 2007 - Buddhist-Christian Studies 27 (1):174-179.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Being Benevolence: The Social Ethics of Engaged BuddhismRita M. GrossBeing Benevolence: The Social Ethics of Engaged Buddhism. By Sallie B. King. Honolulu: University of Hawai'i Press, 2005. 291 pp.This discussion of the social ethics of Engaged Buddhism is organized into chapters on four basic issues: the relationship between individual and society, human rights, nonviolence and its limits, and justice/reconciliation. Setting the context for these issues are (...)
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  15. The Bridge of Benevolence: Hutcheson and Mencius.Alejandra Mancilla - 2013 - Dao: A Journal of Comparative Philosophy 12 (1):57-72.
    The Scottish sentimentalist Francis Hutcheson and the Chinese Confucianist Mencius give benevolence (ren) a key place in their respective moral theories, as the first and foundational virtue. Leaving aside differences in style and method, my purpose in this essay is to underline this similarity by focusing on four common features: first, benevolence springs from compassion, an innate and universal feeling shared by all human beings; second, its objects are not only human beings but also animals; third, it is (...)
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  16.  58
    Autonomy, Benevolence, and Alzheimer's Disease.Pam R. Sailors - 2001 - Cambridge Quarterly of Healthcare Ethics 10 (2):184-193.
    Medical ethics has traditionally been governed by two guiding, but sometimes conflicting, principlesthe Substituted Judgment Standard shows our concern for autonomy, whereas the Best Interest Standard shows our commitment to benevolence. Both standards are vulnerable to criticisms. Further, the principles can seem to offer conflicting prescriptions for action. The criticisms and conflict figure prominently in discussion of advance directive decisionmaking and Alzheimer's disease. After laying out each of the current standards and its problems, with Alzheimer's issues as my central (...)
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  17.  10
    Benevolent Leadership and Team Creative Performance: Creative Self-Efficacy and Openness to Experience.Zhichen Xia, Hong Yu & Fan Yang - 2022 - Frontiers in Psychology 12.
    We examine the association between benevolent leadership and team creative performance in scientific research teams. Moreover, the mediating effects of creative self-efficacy and the moderating effects of openness to experience on the relationship were also analyzed. The study sample comprised 251 postgraduates from 58 scientific research teams in Chinese universities. Results revealed that benevolent leadership was positively related to team creative performance, and creative self-efficacy partially mediated this positive relationship. When team personality composition had a high average team level of (...)
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  18. Benevolent Theory: Moral Treatment at the York Retreat.Louis C. Charland - 2007 - History of Psychiatry 18 (1):61-80.
    The York Retreat is famous in the histor y of nineteenth-centur y psychiatr y because of its association with moral treatment. Although there exists a substantial historical literature on the evolution of moral treatment at the Retreat, several interpretive problems continue to obscure its unique therapeutic legacy. The nature of moral treatment as practised at the Retreat will be clarified and discussed in a historical perspective. It will be argued that moral treatment at the Retreat was pr imar ily a (...)
     
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  19.  22
    Extensive Benevolence.John P. Reeder - 1998 - Journal of Religious Ethics 26 (1):47-70.
    In order to sketch an account of a moral commitment to persons as such, the essay examines empathy, sympathy, and benevolence as they arise first in special relations and then are reconstructed to include the stranger under the rubric of "extensive benevolence" or "universal love." The account, the author argues, must deal with conceptual empowerment and authorizing reasons, weakness and evil, normative conflict, and the relation of benevolence to justice.
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  20.  40
    Benevolence: A Minor Virtue.John Kekes - 1987 - Social Philosophy and Policy 4 (2):21.
    Morality requires us to act for the good of others. This is not the only moral requirement there is, and it is, of course, controversial where the good of others lies. But whatever their good is, there can be no serious doubt that acting so as to bring it about is one crucial obligation morality places on us. Yet the nature of this obligation is unclear, because there are difficult questions about its aim and about the motivational sources required for (...)
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  21. On the Context of Benevolence: The Significance of Emotion in Moral Philosophy.Prasasti Pandit - 2021 - Interdisciplinary Description of Complex Systems 19 (1):47-63.
    In this article, I argue that the principle of benevolence occupies a unique place in moral theory where duty and emotion both have equal importance, and moral philosophers generally are divided into two camps regarding the role of emotion in morality. Kant clarifies his position while introducing the deontic notion of benevolence. He only regards the moral value in which the duty of benevolence has been performed with ‘good will’. Some defenders of Kant’s ethics are Herman, McMurray, (...)
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  22.  15
    Hallmarks of Objectivism: The Benevolent Universe Premise and The Heroic View of Man.Allan Gotthelf & Gregory Salmieri - 2016 - In Allan Gotthelf & Gregory Salmieri (eds.), A Companion to Ayn Rand. Chichester: Wiley-Blackwell. pp. 453-461.
    This chapter discusses a pair of interrelated theses that are hallmarks of Objectivism: the benevolent universe premise and the heroic view of man. These theses are dramatic consequences of the defining essentials of the philosophy, and they are central to the sense of life conveyed by Ayn Rand's novels. The benevolent universe premise permeates all her novels, and much of her non‐fiction, but it seems that she first conceptualized this view under this name sometime in the 1940s. The benevolent universe (...)
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  23. Benevolence, justice, well-being and the health gradient.Daniel M. Hausman - 2009 - Public Health Ethics 2 (3):235-243.
    The health gradient among those who are by historical standards both remarkably healthy and well-off is of considerable moral importance with respect to benevolence, justice and the theory of welfare. Indeed it may help us to realize that for most people the good life lies in close and intricate social ties with others which can flourish only when inequalities are limited. The health gradient suggests that there is a story to be told in which egalitarian justice, solidarity, health and (...)
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  24.  21
    Benevolent Billy.Jordan Wessling - 2017 - Philosophia Christi 19 (1):181-191.
    Some Christian theorists define love in terms of benevolence, or benevolence plus some minor addition. Here I rely on a thought experiment involving a fully benevolent human, dubbed “Benevolent Billy,” to show that benevolence accounts of this kind are insufficient as a distinctly Christian account of love. This is because those who exemplify ideal Christian love for another must be intrinsically motivated to form or maintain caring, reciprocal relationships with those loved ; yet there is nothing about (...)
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  25.  1
    Benevolence or Mercy?Ryszard Mordarski - 2021 - Roczniki Filozoficzne 69 (3):123-139.
    The first premise of J. L. Schellenberg’s Hiddenness Argument equates God’s love with a positive relationship to human beings. To illustrate this relationship, the human model of parental love is used, based on the standards of the modern American liberal world, not on the biblical standard. As a result, we attribute to God a narrowly understood horizontal relationship towards people, which is completely alien to the understanding of love developed in the Christian tradition. When we refer to the classical theism (...)
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  26.  57
    Simulating benevolence: Obstructing systemic problem solving.Ellen Urell - 2006 - World Futures 62 (7):524 – 532.
    Traditional methods of evaluating and solving world problems are insufficient to deal with today's issues, which are complex and interconnected, and therefore cannot be understood, or solved, in isolation. The author's study aimed to better understand behaviors that impact systemic problems in the capacity-building community. The resultant theory of simulating benevolence conceptualizes a collection of behaviors where change agents undertake activities that are not in the best interest of community members. Instead, activities satisfy the need for activity, involvement, and (...)
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  27.  12
    Benevolence: A minor virtue: John Kekes.John Kekes - 1987 - Social Philosophy and Policy 4 (2):21-36.
    Morality requires us to act for the good of others. This is not the only moral requirement there is, and it is, of course, controversial where the good of others lies. But whatever their good is, there can be no serious doubt that acting so as to bring it about is one crucial obligation morality places on us. Yet the nature of this obligation is unclear, because there are difficult questions about its aim and about the motivational sources required for (...)
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  28.  3
    Epistemic benevolence.Shane Ryan - 2024 - Asian Journal of Philosophy 3 (2):1-12.
    I make the case that what gets called epistemic paternalism isn’t correctly labelled as such. This mislabelling is problematic for two reasons. First, paternalism in general faces strong challenges to its permissibility. Second, the scope for action of epistemic paternalism is somewhat narrow given the typical concerns of applied epistemology. Having clarified epistemic paternalism and discussed the above considerations, this paper introduces epistemic benevolence. The case is made that the epistemic benevolence-based approach can avoid some of the strong (...)
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  29.  9
    Being Benevolence: The Social Ethics of Engaged Buddhism.Sallie B. King - 2005 - Honolulu: University of Hawaii Press.
    Engaged Buddhism is the contemporary movement of nonviolent social and political activism found throughout the Buddhist world. Its ethical theory sees the world in terms of cause and effect, a view that discourages its practitioners from becoming adversaries, blaming or condemning the other. Its leaders make some of the most important contributions in the Buddhist world to thinking about issues in political theory, human rights, nonviolence, and social justice. Being Benevolence provides for the first time a rich overview of (...)
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  30.  15
    Benevolence: Cynthia Holz, 2012, Vintage Canada.Graeme C. Smith - 2014 - Journal of Bioethical Inquiry 11 (1):91-93.
    This ironically titled novel depicts the ambiguity and ambivalence of making and receiving gifts. One of the main characters is a transplant psychiatrist who assesses potential living kidney donors. He struggles to understand his apparently altruistic patient and acts out this struggle in boundary violations. His wife, a psychologist, faces similar difficulties with a phobic, traumatised client and also acts out. This closely observed novel provides a valuable insight into the thoughts and feelings that therapists can have whilst with their (...)
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  31.  60
    What's wrong with benevolence: happiness, private property, and the limits of enlightenment.David Charles Stove - 2011 - New York: Encounter Books. Edited by A. D. Irvine.
    In this insightful, provocative essay, Stove builds a case for the claim that when benevolence is universal, disinterested and external, it regularly leads to ...
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  32.  5
    Benevolence.George Rudebusch - 2009-09-10 - In Steven Nadler (ed.), SOCRATES. Wiley‐Blackwell. pp. 141–147.
    This chapter contains sections titled: The Excellence of Exploiting Others The Ruler‐as‐Ruler Argument An Objection The Rulers‐in‐Our‐Cities Argument Further Reading.
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  33.  49
    How is Benevolent Leadership Linked to Employee Creativity? The Mediating Role of Leader–Member Exchange and the Moderating Role of Power Distance Orientation.Weipeng Lin, Jingjing Ma, Qi Zhang, Jenny Chen Li & Feng Jiang - 2018 - Journal of Business Ethics 152 (4):1099-1115.
    Previous research has shown that virtuous leader behavior in the form of benevolent leadership has considerable impact on employee creativity. However, little is known as to how and under what conditions these constructs are linked. In the current research, we proposed and tested a moderated mediation model positing leader–member exchange as a mediator, and employee power-distance orientation as a moderator of this relationship. Two studies were conducted to test our hypothesized model. In Study 1, repeated measured data collected from 284 (...)
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  34.  20
    Benevolence or tyranny? Marshall and Hayek on the profession of welfare.Adam Raviv - 2000 - Critical Review of International Social and Political Philosophy 3 (4):85-100.
    At the one extreme, social service provision by government may be seen as the work of benevolent professionals, and at the other as that of tyrannical social engineers. This paper examines the views of the libertarian economist, F.A. Hayek, and the British sociologist and philosopher, T.H. Marshall, on such provision. Marshall takes an optimistic view of the development of the professional classes in Britain and elsewhere; he sees social welfare specialists as essential to the preservation of social rights and argues (...)
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  35. The Rationality of Love: Benevolence and Complacence in Kant and Hutcheson.Michael Walschots - 2023 - Ergo 10 (40):1133–1156.
    Kant claims that love ‘is a matter of feeling,’ which has led many of his interpreters to argue that he conceives of love as solely a matter of feeling, that is, as a purely pathological state. In this paper I challenge this reading by taking another one of Kant’s claims seriously, namely that all love is either benevolence or complacence and that both are rational. I place Kant’s distinction between benevolence and complacence next to the historical inspiration for (...)
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  36.  22
    Benevolent Creativity Buffers Anxiety Aroused by Mortality Salience: Terror Management in COVID-19 Pandemic.Yu-Xin Cui, Xiang Zhou, Chong Zu, Hong-Kun Zhai, Bo-Ren Bai, Yu-Mei Xu & Duo Li - 2020 - Frontiers in Psychology 11.
    With the outbreak of the COVID-19 crisis, the public keeps getting epidemic-related information on the media. News reports on the increasing number of fatalities have exposed individuals to death, which causes negative emotional experiences such as tension, anxiety, and fear. This study aimed to investigate whether creativity could serve as an anxiety-buffer when mortality is salient. Based on previous findings, the present study utilized type of creative task and personal search for meaning as moderators. In Study 1, a 2 × (...)
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  37.  11
    Benevolence, Special Relations, and Voluntary Poverty: An Introduction.John P. Reeder - 1998 - Journal of Religious Ethics 26 (1):3-15.
    This cluster of essays by Julia E. Judish, John P. Reeder Jr., Donald K. Swearer, and Lee H. Yearley considers benevolence as a virtue construed in various ways in different traditions. The essays explore: the roots of benevolence or caring, especially towards strangers; the normative issue of the relation between universal love and concern for particular others in special relations; and the question of possessions, in particular the ideal of voluntary poverty. A theme that runs throughout the essays (...)
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  38.  17
    The Benevolent Polity: A Confucian Socio-Ethical Vision of Eldercare.Jing-Bao Nie - 2015 - Asian Bioethics Review 7 (3):260-276.
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  39.  26
    Authoritarian-Benevolent Leadership and Employee Behaviors: An Examination of the Role of LMX Ambivalence.Lixin Chen & Qingxiong Weng - 2023 - Journal of Business Ethics 186 (2):425-443.
    According to social information processing theory and conservation of resource theory, we examine whether and how authoritarian-benevolent leadership influences employees’ proactive work behaviors (PWBs) and unethical pro-organizational behaviors (UPBs). Study 1, a survey of 351 participants, revealed that authoritarian-benevolent leadership was positively related to LMX ambivalence, and that LMX ambivalence was negatively related to employees’ PWBs as well as UPBs. Further, the results showed that LMX ambivalence mediated the relationship between authoritarian-benevolent leadership and employees’ PWBs as well as UPBs. We (...)
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  40.  25
    Compassion and benevolence: a comparative study of early Buddhist and classical Confucian ethics.Ok-sŏn An - 1997 - New York: Peter Lang.
    Compassion and Benevolence reveals the heart of early Buddhist and classical Confucian ethics in a comparative way. It explores compassion (karuna) and benevolence (jen) by analyzing their mechanisms, their moral groundworks, their applications, and their meta-ethical nature. This exploration intends to reject the popular theses: early Buddhism is only self-liberation-concerned soteriology and classical Confucianism is only society-concerned thought requiring self-effacement.
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  41.  89
    Beneficence/Benevolence: WILLIAM K. FRANKENA.William K. Frankena - 1987 - Social Philosophy and Policy 4 (2):1-20.
    I begin with a note about moral goodness as a quality, disposition, or trait of a person or human being. This has at least two different senses, one wider and one narrower. Aristotle remarked that the Greek term we translate as justice sometimes meant simply virtue or goodness as applied to a person and sometimes meant only a certain virtue or kind of goodness. The same thing is true of our word “goodness.” Sometimes being a good person means having all (...)
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  42.  1
    Universal Benevolence Versus Caring.Michael Slote - 2001 - In Morals from motives. New York: Oxford University Press.
    It is important to decide between morality as caring and morality as universal benevolence. The latter has a distinctive conception of social justice that is more plausible, intuitively, than what utilitarianism says about justice, but there are reasons to think that the impartialism inherent in universal benevolence does not allow us to do justice to the value we place on love and loving relationships. For this and other reasons, we should prefer a virtue ethics of caring as the (...)
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  43.  18
    Benevolent living: tracing the roots of motivation to God.Richard Hazelett - 1990 - Pasadena: Hope Pub. House. Edited by Dean Turner.
    This work does not only talk of achieving a comprehensive philosophy of happiness & responsibility but actually develops one that can be represented as solid & ...
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  44.  45
    Mencius' refutation of Yang Zhu and mozi and the theoretical implication of confucian benevolence and love.Jinglin Li - 2010 - Frontiers of Philosophy in China 5 (2):155-178.
    Confucianism defined benevolence with “feelings” and “ love.” “Feelings” in Confucianism can be mainly divided into three categories: feelings in general, love for one’s relatives, and compassion. The seven kinds of feeling in which people respond to things can be summarized as “likes and dislikes.” The mind responds to things through feelings; based on the mind of benevolence and righteousness or feelings of compassion, the expression of feelings can conform to the principle of the mean and reach the (...)
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  45.  61
    Butchering Benevolence Moral Progress beyond the Expanding Circle.Hanno Sauer - 2019 - Ethical Theory and Moral Practice 22 (1):153-167.
    Standard evolutionary explanations seem unable to account for inclusivist shifts that expand the circle of moral concern beyond strategically relevant cooperators. Recently, Allen Buchanan and Russell Powell have argued that this shows that that evolutionary conservatism – the view that our inherited psychology imposes significant feasibility constraints on how much inclusivist moral progress can be achieved – is unjustified. Secondly, they hold that inclusivist gains can be sustained, and exclusivist tendencies curbed, under certain favorable socio-economic conditions. I argue that Buchanan (...)
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  46.  32
    The Link Between Benevolence and Well-Being in the Context of Human-Resource Marketing.Catherine Viot & Laïla Benraiss-Noailles - 2019 - Journal of Business Ethics 159 (3):883-896.
    Although interest in the subject of human-resource marketing is growing among researchers and practitioners, there have been remarkably few studies on the effects on employees of how benevolent their organization is. This article looks at the link between the presumption of organizational benevolence and the well-being of employees at work. The results of an empirical study of 595 employees show that the presumption of organizational benevolence is positively linked to employee well-being. The effect is indirect, as it is (...)
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  47.  14
    Being benevolence: the social ethics of engaged Buddhism.Sallie B. King - 2005 - Honolulu: University of Hawaiì Press.
    Building from tradition -- Engaged Buddhist ethical theory -- Individual and society -- Human rights -- Nonviolence and its limits -- Justice/reconciliation.
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  48.  48
    Benevolent othering: Speaking Positively About Mental Health Service Users.Flick Grey - 2016 - Philosophy, Psychiatry, and Psychology 23 (3):241-251.
    For a period of several weeks in 2008, Mind Australia, a large government-funded, community-managed mental health organization, displayed massive banners and billboards, saturating the advertising spaces of Southern Cross Station, the main interstate and regional train and bus interchange in Melbourne. During this period, I passed through Southern Cross Station a number of times on my way to visit a friend in the country; whether I wanted to engage with these texts or not, I was unable to avoid them.On the (...)
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    On benevolence.A. Koutsouvilis - 1976 - Mind 85 (339):428-431.
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    Benevolence and self-interest.Nathaniel Lawrence - 1948 - Journal of Philosophy 45 (17):457-463.
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