이 논문은 북한의 도덕규범을 소학교용「공산주의 도덕」 교과서를 중심으로 분석하고 통일교육에 주는 시사점을 도출하였다. 이 연구는 북한 도덕규범의 실체를 실증적으로 분석하고 있으며,「공산주의 도덕」교과서에 기술된 사례를 근거로 통일교육의 내용적 기초를 확대하는 의미가 있다. 북한의 「공산주의 도덕」교과서에 나타난 도덕규범은 7가지 범주로 구성되어 있다. 그것은 ① 수령·당·인민에 대한 충실성, ② 사회생활에서의 혁명적 의리와 동지애, ③ 사회공동생활을 위한 공민의 도덕, ④ 사회주의 우월성, ⑤ 조국애, ⑥ 반제·반미·반일·반한, ⑦ 개인생활 도덕규범 등이다. 이러한 규범에서 나타나는 특징은 교조주의적 성격, 집단주의적 성격, 정치사상교양의 성격 등이었으며, 이러한 특징은 한 마디로 (...) ‘수령 중심의 체제유지를 위한 수단적 도덕규범’으로 요약된다. 통일교육에 주는 시사점으로는 첫째, 북한의 도덕규범은 결코 ‘도덕적’이라 할 수 없으며, 인권과 사회정의와 같은 도덕교육의 본질적 가치도 찾아볼 수 없다. 둘째, 교과서는 북한 교육의 이념에 충실하고 있는 매개체일 뿐이어서, 남북한 도덕 교과서의 통합 및 수렴 논의는 제한적인 의미를 가질 뿐이다. 셋째, 여전히 냉전 인식에 기초하고 있는 북한 도덕규범의 실상을 감안할 때, 북한에게 국제사회 변화의 추세와 남한 사회의 객관적인 실상을 제대로 알게 하는 정책적 접근이 중요하다. 넷째, 북한의 도덕규범에서 나타나는 전통가치 규범의 민족 동질성은 제한적일 뿐이며, 따라서 통일교육의 초점은 그보다는 보편가치의 중요성에 맞추는 것이 필요하다. (shrink)

This study considers major problems involved in seeking to build a post–communist ethical infrastructure for business transactions in Bulgaria. After an analysis of the basic economic and political realities of the present transition period, some recent empirical findings are presented concerning the emerging ethics and business culture, concluding with practical recommendations for the future. The author is Senior Research Associate and she also teaches the Social and Business Dimensions of Business in the Institute of Economics of the Bulgarian (...) Academy of Sciences, 3, Aksakov Str., 1040 Sofia, Bulgaria; e–mail; [email protected]. (shrink)

In this paper we theorize that cognitive ethical orientations play an influential role in the beliefs of consumers when faced with different ranges of moral dilemmas. We examine this proposition in transitional Eastern Europe and results from a sample of 210 Romanian consumers suggest that Romanians are faced with a moral situation where low levels of Machiavellianism and high levels of idealism appear to relate to a higher ethical concern about passively benefiting at the expense of others.

There is a sense, perhaps, in which our present topic is like Mrs. Harris, or snakes in Ireland, or the reigning King of Portugal—that is to say that there is no such thing. For if by communist one means simply a “ red,” it is at least permissible to argue that Moscow and Leningrad are places where there can be no ethics at all. In saying this I do not mean to refer to any particular actions whose object (...) has been to establish the dictatorship of the proletariat, or in other words the next immediate step in the policy of these communists. What Zinoviev and others of them say is that they are engaged in a war against all bourgeois administrations, and that, being at war, they are not bound to accept the rules of French duelling, i.e . any outworn conventions, whether these are called ethical or not. Since it is admitted, I suppose, by nearly every. (shrink)

One cannot be responsible for a generic truth, argues Badiou in his critical rejoinder to Sartre; one can only be its militant. Challenging Badiou’s formulation, I propose that his plea for a new stage of the communist hypothesis, which unfolds in the wake of subjective decomposition of the Left, must draw upon the Sartrean notion of collective responsibility to affirm interminable inscription of the egalitarian axiom in a novel political sequence without forcing a violent realisation of equality. Encapsulated in (...) an enigmatic formula, ‘one and one make one,’ Sartrean ethics of the Same compel the Badiouian militant subject to heed the excluded demands of the new proletariat insofar as the latter occupies ‘a point of exile where it is possible that something, finally, might happen.’. (shrink)

Marx and Engels's _Communist Manifesto_ has become one of the world’s most influential political tracts since its original 1848 publication. Part of the Rethinking the Western Tradition series, this edition of the _Manifesto_ features an extensive introduction by Jeffrey C. Isaac, and essays by Vladimir Tismaneanu, Steven Lukes, Saskia Sassen, and Stephen Eric Bronner, each well known for their writing on questions central to the _Manifesto_ and the history of Marxism. These essays address the _Manifesto_'s historical background, its impact on (...) the development of twentieth-century Communism, its strengths and weaknesses as a form of ethical critique, and its relevance in the post-1989, post-Cold War world. This edition also includes much ancillary material, including the many Prefaces published in the lifetimes of Marx and Engels, and Engels's "Principles of Communism.". (shrink)

Cet ouvrage est une réédition numérique d’un livre paru au XXe siècle, désormais indisponible dans son format d’origine.

Management students at the Economic University of Prague have recently been introduced to the subject of Business Ethics. Lidmila Něemcová, who designed and teaches the course, describes their and her reactions.

The sizeable theoretical and empirical literature on corporate social responsibility and business ethics in Western, developed economies indicates that the topic has attracted significant interest from academics and practitioners. There is, however, less evidence of the practice of CSR and business ethics in non-Western, transition economies, as insufficient attention is paid to the contextual specifications and underlying processes that may lead to different versions of CSR. Therefore, this paper examines the practice and sense-making of CSR and business (...) class='Hi'>ethics from the perspective of the fertile and under researched post-communist context of Central and Eastern Europe, to join the growing academic debate about the impact of cultural and historical traditions on the practice and sense-making of CSR and business ethics in non-Western contexts. The study adopts a particular focus on the post-communist and under researched context of Bulgaria where CSR is still a relatively new phenomenon. By following an exploratory research design and by collecting qualitative data from 34 executives employed by public and private sector organisations in Bulgaria, the study finds that the local business environment is composed of a complex mix of various institutionalised pressures and challenges that predispose organisations to adopt a particular approach to CSR, ethical misconduct and CSR-washing. Apart from the significant contributions related to the practice, understanding and contextualisation of CSR in non-Western countries, the study also identifies challenges of business ethics in transition economies and adds depth to the emerging literature on CSR-washing by proposing a model for neo-communist CSR-washing. The study also offers contributions for practitioners and policy-makers. (shrink)

This article is a critique of Chinese public theologians with a particular focus on their Christological notions as ambivalent responses to Communist violence, a specific form of extreme violence in postcolonial China. The critique is historical as well as theological. As a historical inquiry, the problem of guerrilla warfare as a constant form of Communist violence is discussed, exploring its historical roots and philosophical manifestations. As a theological critique, it is demonstrated how this issue penetrates mainstream theo-political readings (...) of Christ in the formation of Chinese public theology. The article thus seeks to contribute to the moral reflections of the Chinese church and the critical response to a unique form of postcolonial violence for Christian ethics. (shrink)

This paper re-examines the relevance of three academic norms to contemporary academic life – communism, universalism and disinterestedness – based on the work of Robert Merton. The results of a web-based survey elicited responses to a series of value statements and were analysed using the weighted average method and through cross-tabulation. Results indicate strong support for communism as an academic norm defined in relation to sharing research results and teaching materials as opposed to protecting intellectual copyright and withholding access. There (...) is more limited support for universalism based on the belief that academic knowledge should transcend national, political, or religious boundaries. Disinterestedness, defined in terms of personal detachment from truth claims, is the least popular contemporary academic norm. Here, the impact of a performative culture is linked to the need for a large number of academics to align their research interests with funding opportunities. The paper concludes by considering the claims of an alternate set of contemporary academic norms including capitalism, particularism and interestedness. (shrink)

The thesis examines the thought of Thomas More and Gerrard Winstanley, emphasizing the concern of both theorists with the prevailing moral depravity of human nature attributable to the Fall of Man, and their proposals for the amendment of men's conduct by institutional means, especially by the establishment of a communist society. The thesis opens with a conceptual exploration of 'utopianism' and 'millenarianism' before discussing the particular forms of these concepts employed by More and Winstanley. The introductory section also includes (...) an investigation of the context which constituted the background to the ideas of More and Winstanley. More's theology, his conception of human nature, and his view of contemporary civil society are examined in detail. It is argued that the conclusions More derived from this aspect of his thought formed his basic conception of the situation to which the institutional amendments outlined in Utopia were directed. These proposals, regarding communism, the state, family and community life, education, religion, and ethics, are discussed. It is argued that Utopia constitutes More's model of a society designed to facilitate the salvation of man. Winstanley's appreciation of man's nature, prevailing condition, and potential for spiritual regeneration, are outlined. The development of Winstanley's thought, and the impression his active involvement with the Diggers made upon him, is described. It is argued that Winstanley renounced millenarianism and ultimately assumed utopian social theory as a medium for the articulation of his proposals for the restoration of man to spiritual regeneracy on earth. The institutional aspects of this scheme, regarding communism, the state, patriarchalism, labour, and education, which he outlined in The Law of Freedom, are evaluated. The thesis concludes, with a brief comparative analysis before setting the ideas of More and Winstanley'in the context of the changing worldview, appreciation of man's potential and progress, and the emphasis upon aspiration, which evolved in the early modern period. (shrink)

Constructing Marxist Ethics offers a series of compelling essays that reassess the role of ethics and moral values in Marxist theory and philosophy.

In this book on Marxist ethics, Norman Fischer applies abstract political philosophy and intellectual history to rarely discussed texts in terms of Marxist ethics. These include Marx's never translated German notes on Machiavelli, Montesquieu, and Rousseau, as well as Lewis Henry Morgan's' Ancient Society. Fischer's philosophical analysis of these texts demonstrates that there is a strain of Marxist ethics that is only understandable in the context of the great works of Western political theory and philosophy, particularly those (...) that emphasize the republican value of public spiritedness, the communitarian value of solidarity and the liberal values of liberty and equality. (shrink)

This chapter contains sections titled: Work in business ethics texts Work from the 1950s through the 1980s The state of work in the 1990s Today's problem of work and life Business ethics and work in the twenty‐first century.

First published in 1977. Ethics is the most practical branch of philosophy: its immediate concern is with people's actions. Yet most philosophers do little to relate ethics intelligibly to the human situation. In this inquiry into the nature of ethics, William Ash draws on the relevant works of Marx, Engels, Lenin and Stalin to present the theory and practice of Marxist ethics. He offers an explanation of the moral aspect of Marx's dictum: 'The philosophers have only (...) interpreted the world, in various ways; the point, however, is to change it.' The book includes, perhaps for the first time in so considered a form, an assessment of Mao Tsetung's contribution to Marxist moral philosophy, together with the ethical implications of such developments in social practice as the Proletarian Cultural Revolution. The author deals with the question of value by analysing the concept of 'good'; with the question of claims on people and things by analysing the concept of 'right'; with the question of the limits and scope of freedom of choice and action by analysing the concept of 'ought'.' Clearly written in order to 'de-mystify' the subject, the book challenges readers to test the author's enlightened, Marxist approach in terms of the ethical ordering of their own society. (shrink)

In Marxism's uneasy relationship with ethics a small number of theorists considered it imperative to develop the moral principles implicit in Marx's social theory. They created a humanistic Marxism in stark contrast to the crude approach of Stalinism. This collection brings together analyses by leading scholars on those thinkers who made signifiant contributions to ethical thinking within the Marxist tradition—Kautsky, Bloch, Fromm, Marcuse, Lefebvre, Macpherson, and Heller.

The article focuses on the role of civil society in the aggregate of causes that eventually brought about the collapse of the communist block and — in consequence — changed the global balance of power. The concept of ‘ethical civil society’ is introduced in explaining the path to democracy of former Soviet bloc countries. The article also explores cultural determinants of democratisation in Central and Eastern Europe after 1989; in particular the relation between religious confession and likelihood of democratic (...) outcome of post-communist transformation is examined. (shrink)

Since 1989, clinical ethics consultation in form of hospital ethics committees was established in most of the transition countries of Central and Eastern Europe. Up to now, the similarities and differences between HECs in Central and Eastern Europe and their counterparts in the U.S. and Western Europe have not been determined. Through search in literature databases, we have identified studies that document the implementation of clinical ethics consultation in Central and Eastern Europe. These studies have been analyzed (...) under the following aspects: mode of establishment of HECs, character of consultation they provide, and their composition. The results show that HECs in the transition countries of Central and Eastern Europe differ from their western-European or U.S. counterparts with regard to these three aspects. HECs were established because of centrally imposed legal regulations. Little initiatives in this area were taken by medical professionals interested in resolving emerging ethical issues. HECs in the transition countries concentrate mostly on review of research protocols or resolution of administrative conflicts in healthcare institutions. Moreover, integration of non-professional third parties in the workings of HECs is often neglected. We argue that these differences can be attributed to the historical background and the role of medicine in these countries under the communist regime. Political and organizational structures of healthcare as well as education of healthcare staff during this period influenced current functioning of clinical ethics consultation in the transition countries. (shrink)

Russia's struggle to find its new identity in the aftermath of Communism's collapse is analogous to America's historical experience of drawing on religious and cultural roots in moving toward democracy.

In lieu of an abstract, here is a brief excerpt of the content:Medical Ethics in a Time of De-CommunizationRobert Baker (bio)Ethics is often treated as a matter of ethereal principles abstracted from the particulars of time and place. A natural correlate of this approach is the attempt to measure actual codes of ethics in terms of basic principles. Such an exercise can be illuminating, but it can also obscure the circumstances that make a particular codification of morality (...) a meaningful response to specific historic circumstances. This is particularly true of the codes of medical ethics beginning to emerge from the post-Communist societies of Eastern Europe, which are, perhaps, best understood as artifacts of an era, rather than as expressions of abstract principles.The era in question is post-Communist. It is an era informed by a reaction to decades of Communism, which, of course, was more than an economic system or even an ideology; it was a form of life that permeated every aspect of civil society—advertising, art, literature, music. Medicine was not exempt. I recall entering an oncology ward in East Berlin and finding the patients seated around a large table making posters. Wondering whether this was a form of art therapy, I asked the head nurse what the patients were doing. She replied: it is "Party time—the portion of each week every citizen donates to the people and the Party." I looked again at the posters and saw that they honored Karl Marx on the 100th anniversary of his death: "1883-1983, The Struggle Goes On." The Party, the struggle, the people, were everywhere, and they penetrated and informed daily life even for terminal patients on a cancer ward.The interweaving of Communist practices into the warp and woof of daily life has profound implications for the post-Communist era. It means that East Europeans cannot simply rebuild; they must unweave Communist thought patterns—what might be called the ideostructure of Communism—from the fabric of their lives through a deliberate process of deCommunization. What remains after de-Communization depends upon [End Page 363] the historical relationship each country had with Communism. In Russia, removing Communist ideostructure sets the conceptual calendar back to 1918. For the Czechs, the calendar advances to the 1930s, leaving them with thought patterns that are Western, industrial, and democratic. In the rest of Eastern Europe the conceptual clock also tends to turn back to the 1930s, but at that time the conceptual frameworks were nationalist, anti-Western, and frequently fascist, or even Nazi.In Poland the situation is different. World War II opened with the Nazi invasion of the country—which Hitler (later joined by Stalin) subsequently occupied. After the war, the Soviet army controlled the country, which became a captive player in the Soviet sphere of influence (aptly denominated, "the Warsaw Pact"). Poland's pre-Communist thought patterns are nationalist, West-leaning, accepting of parliamentary structures, but also of authoritarian government. They are also Catholic.Catholicism to Poles is not merely a religion, it is a posture of opposition to their German (Nazi, antichristian) and Russian (Orthodox or atheist) occupiers. I toured Polish hospitals several times during the Communist period —always accompanied by one or more "tour guides." (Westerners were not allowed to roam Communist countries unescorted.) Almost all of my guides wore little pins adorned with the face of Lenin (not the hammer and sickle—a symbol of Soviet occupation). Most doctors and nurses, however, adorned themselves with Catholic icons—typically a crucifix. Their conspicuously displayed crosses symbolized less their embrace of Catholicism than their rejection of Communism. Catholicism, in the Polish context, was thus an affirmation of individual and national independence.De-Communizing Polish Medical Ethics: The Abortion ControversyIn Poland, de-Communization was initiated through a series of negotiations between Lech Walensa's Solidarity and the Communist Government. The Polish Code of Medical Ethics is an indirect consequence of these negotiations, which stipulated the dissolution of Communist medical organizations. They were to be replaced by a Polish Medical Chamber—a type of quasi-governmental body, common in Eastern Europe, which combines the functions of a governmental licensing agency with those of a national medical association. Medical chambers also set standards of professional conduct and (unlike... (shrink)

Russian is presently in a transition stage between the old centrally administered command economy and a market economy. The result is uncertainty and instability. In such a situation there is both little room and little concern for business ethics. The objective conditions for this include distortions in the systems of supply and exchange, political instability, and judicial ineffectiveness. The subjective conditions include the breakdown of morality under the communist system, and the wide acceptance of “wild” capitalism as a (...) necessary stage in the development of a capitalist market system. (shrink)

The ideas of Reinhold Niebuhr about public ethics that were generated in his essays and books during the 1930s and early 1940s coexisted in the same Harlem neighborhood with ideas about public ethics generated by black women activists working for social change during this historical period. This essay explores an approach to constructing Christian ethics by placing these perspectives, by Niebuhr and the Harlem women activists, in "conversation." Highlighting their common quest for ideas that help to bring (...) radical social change to alleviate subjugating conditions, I specifically analyze the differing understandings of Marxist communism by Niebuhr and Harlem women Communist Party activists. I suggest that a dialogue such as this can fruitfully inform considerations of self-interest, political struggle, and the role of religion in building public ethics for a pluralistic society. (shrink)

Drawing on stakeholder theory and the evolutionary approach to institutions, this paper investigates the channels through which corporate social responsibility (CSR) is developed in post-communist economies by focusing on the employee background factors that shape the employees' expectations with regard to corporate socially responsible behaviour. We identify three channels through which exogenous and endogenous CSR are developed: employees with work experience in multinational enterprises (MNEs) (leading to exogenous CSR), employees with CSR knowledge (leading to exogenous CSR) and employees with (...) experience of the socialist system (leading to endogenous CSR). Furthermore, we argue that the interactions between these channels lead to hybrid CSR in transition economies. We use a questionnaire-based survey with employees of domestic and MNEs in Romania and we conduct regression analysis. We find that employees with work experience in MNEs act as channels for exogenous CSR, while employees with experience of the socialist system act as channels for endogenous CSR. Furthermore, employees with experience of the socialist system and CSR knowledge or work experience in an MNE act as channels for hybrid CSR in transition economies. Based on our results, we put forward implications for theory, managers and policy makers. (shrink)

In recent years an orthodox Marxist-Leninist ethics has been developing in the Soviet Union. It is metaphysically based, teleologically oriented, and objectivist in its claims. Soviet ethical writings encompass five different activities: description, interpretative classification, prescription, content-analysis, and refutation. Among the distinctive features of the new Soviet Moral Code are its requirement of devotion to the Communist cause, its exclusively social orientation, and its emphasis on work. Upon analysis it turns out to prescribe a completely externalized and provincial (...) morality. A comparison of Soviet ethics with recent ethical writings from other East-European countries, however, shows that Marxist ethics need not follow the Soviet pattern. (shrink)

This study utilizes an exploratory research design to investigate the influence of historical socialism and communism on the shaping of a society’s economic ethos. The discussion of ethics and economics has a very long history across multiple disciplines including the founder of modern economics, Adam Smith. However, with the growth of economic science, academic consideration has shifted toward positive analysis while normative analysis has been left mainly to philosophers. By utilizing the newly developed Morality of Profit-Making scale, the authors (...) sought to understand how historical socialism and communism influences respondents’ economic ethical worldview utilizing an exploratory research design. Data were collected from respondents in the Czech Republic, Slovenia, Slovakia, Serbia, Poland, and Hungary. (shrink)

Based on personal experience, interviews, and numerous anecdotal evidence documented in the press, this paper analyzes current practices and focuses on future challenges of business development in Ukraine. In particular, the most recent developments in evolution of business relations and ethics are studied. Business ethics practices are viewed within the current political, economic, and social context. A unique combination of three factors: old communist mentality, new "mafia-style" capitalism, and Ukrainian nationalism have created a situation where applying internationally (...) accepted ethical concepts may not lead to success. The new entrepreneurial spirit and privatization windfalls against the background of cronyism, bureaucracy, and organized crime have produced the new rules of doing business. Business ethics reflect a peculiar combination of the above factors and make them difficult for the outsider to comprehend. (shrink)