Identifying the antecedents of unethical corporate behavior remains a priority among management scientists. Among the many causes that have been explored, the influence of celebrity and legacy has not been examined. This paper contributes to the existing research by focusing attention on how celebrity and legacy encourage unethical behavior and suggests practices that can diffuse the negative influence of these factors.

This article will reflect on the practice of prayer during childhood and the relationship between this practice and child development. Through bibliographic review, the concepts about child development and prayer life as an expression of infant religiosity are briefly analyzed, from a Christian perspective. This article will reveal how the act of praying can be considered a natural practice in childhood, and beneficial to the processes like language acquisition and faith development. This discussion has some intersections with "narrative theology" and (...) the "theology of the child", concepts that have attracted growing interest of theological and pedagogical researches. (shrink)

If the traditional problem of demandingness is that a theory demands too much of all agents, for example by asking them to maximize utility in every decision, then we should ask whether there is a related problem of “differential demandingness”, when a theory places vastly different demands on different agents. I argue that even according to common-sense morality, the demands faced by particular agents depend on a variety of contingent factors. These include the general circumstances, the compliance of others, the (...) available resources, the agent’s relevant relationships, the agent’s psychological constitution, and the agent’s knowledge. Some agents, for instance, find themselves in a “sacrifice hazard”: a situation where morality calls for a huge unforeseen sacrifice. I argue that if moral demands are differential, it is harder than one might think to assess a theory’s general level of demandingness in the abstract. (shrink)

Susan Wolf famously claimed that the life of the moral saint is unattractive from the “point of view of individual perfection.” I argue, however, that the unattractive moral saints in Wolf’s account are self-defeating on two levels, are motivated in the wrong way, and are called into question by real-life counter-examples. By appealing to a real-life case study, I argue that the best life from the moral point of view is not necessarily unattractive from the individual point of view.

Abstract It would be puzzling if the morally best agents were not so good after all. Yet one prominent account of the morally best agents ascribes to them the exact motivational defect that has famously been called a “fetish.” The supposed defect is a desire to do the right thing, where this is read de dicto . If the morally best agents really are driven by this de dicto desire, and if this de dicto desire is really a fetish, then (...) the morally best agents are moral fetishists. This is puzzling. I resolve the puzzle by showing that on a proper understanding of the interaction between de dicto and de re moral motivation, it is not only not fetishistic, but quite possibly desirable, to be motivated by a de dicto desire to do the right thing. My argument relies partly on an appeal to a non-buck-passing account of moral rightness, according to which rightness is itself an additional reason-giving property over and above the right-making properties of an action. If this account of moral rightness is correct, then we would expect the morally best agents to exhibit de dicto moral motivation. However, since their de dicto desire acts in concert with de re desires, there is no reason to consider it a fetish. Content Type Journal Article Pages 1-19 DOI 10.1007/s11098-011-9825-z Authors Vanessa Carbonell, Philosophy Department, University of Cincinnati, P.O. Box 210374, Cincinnati, OH 45221-0374, USA Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116. (shrink)

The Enlightenment saw a critical engagement with the ancient idea that music carries certain powers - it heals and pacifies, civilizes and educates. Yet this interest in musical utility seems to conflict with larger notions of aesthetic autonomy that emerged at the same time. In Enlightenment Orpheus, Vanessa Agnew examines this apparent conflict, and provocatively questions the notion of an aesthetic-philosophical break between the eighteenth and nineteenth centuries.

In this paper, I discuss Jenefer Robinson’s personalist account of pictorial expression. [1] According to personalism, a picture possesses the expressive properties we attribute to it because we take it that someone expresses E in the work. Robinson’s particular strategy exploits the concept of an implied persona who ‘unifies’ and ‘specifies’ what is expressed. [2] Dominic Lopes challenges this view by attacking what he takes to be a flawed assumption motivating the personalist account: the priority of figure expression. [3] Once (...) we acknowledge this flaw, he argues, there is no good reason to prefer personalism to an impersonalist theory. I will argue that Robinson qua personalist can pre-empt this strike by clarifying the relation between (a) what a picture expresses and (b) what is depicted as expressing in the picture. Rather than leading with the idea that personalism unifies or determines the meaning, I argue that impersonalism diminishes it and that, should it be accepted, we would be left with an impoverished view of what specific art pieces can mean. (shrink)

This article proposes to examine the relation between art and the experience of alterity through the typology of modes of existence which Deleuze extracts from literature and cinema. Through the figures of slavery, automatism, petrification, and exhaustion which characterize this typology, it suggests that these experiences of alterity define "minor" modes of existence and thought which are opposed to that volitional autonomy which, for Kant, defines our maturity. The hypothesis examined here is that the notion of the minor marks a (...) turning point from which the emancipatory vocation of the Enlightenment is replaced by an idea of resistance – understood here, according to Deleuze and Lyotard, as an ethical category designating an experience of the alterity constitutive of the self. From this common point, the article finally seeks to identify what separates the ethics of Deleuze from that of Lyotard, analyzing how Deleuze's typology fits neither a logic of freedom nor that of the gift, making itself unavailable for morality. (shrink)

Depuis un peu plus de cinq ans, il existe dans le nord du Brésil des tensions sociales autour de la construction d’un projet de développement. La construction du barrage hydroélectrique de Belo Monte est un parfait exemple, à la fois pour illustrer la relation confuse entre le pouvoir public et les entreprises privées, durant la réalisation d’un ouvrage d’infrastructures et pour étudier comment cette relation influence l’« acceptabilité sociale » du projet. Pour Belo Monte, le gouvernement a mis en place (...) une politique d’investissements locaux par l’intermédiaire d’un plan de développement durable, parallèle à la construction de l’ouvrage civil. Le plan, pionnier dans son format, est financé par des ressources publiques et privées et distribue des financements pour divers projets proposés par la société civile et les gouvernements locaux. Il vise une meilleure insertion sociale du projet et son acceptation à l’échelle locale. Néanmoins, ce plan est aussi accusé, par les opposants au barrage, d’être une tentative de coopter la population locale. La situation que nous exposons vise à remettre en question le rôle de l’État dans l’acceptabilité sociale. Nous proposons d’aborder le croisement entre les sphères publiques et privées en ce qui concerne l’implémentation de services et de projets d’intérêts publics, en nous posant plusieurs questions : comment la gestion de l’acceptabilité sociale se fait-elle au Brésil, dans un cadre officiellement démocratique, mais où les pratiques sont historiquement populistes? Quelle place reste-t-il pour les populations locales et leurs représentants et comment survivent les mouvements sociaux désireux de faire entendre leur voix dans le débat et la gestion du projet? Les questions démontrent la nécessité d’inclure le rôle central de l’État et son influence dans les débats sur l’« acceptabilité sociale », élargissant la littérature, jusqu’alors trop souvent exclusivement centrée sur le binôme entreprise-population concernée. (shrink)

This paper suggests that research and theory regarding the development of global codes of conduct would be informed by political theory. Charles Taylor’s (1992) essay Politics of Recognition acknowledges that successful relationships among nations results from mutual respect and esteem among different cultures for each other. The same may be the case for the successful development of universal code of ethics for Multinational Enterprises.

In his book In Defense of Pure Reason Laurence BonJour proposed an account of a priori justification which essentially refers to so-called rational insights. Unfortunately, the reader is not equipped with a substantial answer to the question what such rational insights exactly are. And moreover, he is told that this is not an in any way decisive shortcoming of BonJour’s account of a priori justification — at least not a shortcoming which should motivate us to abandon his account. In order (...) to support this thesis, BonJour refers to an analogy between the case of rational insights and the case of consciousness. He points out that we would not give up the use of the notion of consciousness, in spite of the fact that today there is still no satisfying answer to the question what consciousness exactly is. I will argue that the analogy BonJour refers to is in fact a persuasive one and can help him as well as other proponents of the rational-insight account to deal with some prominent objections. But taking the analogy seriously does consequently mean to undermine a favourite rationalist’s thesis: the autonomy claim. I conclude that the rationalist is confronted with a dilemma; he simply cannot have it both ways. (shrink)

Liberalism is a critically important topic in the contemporary world as liberal values and institutions are in retreat in countries where they seemed relatively secure. Lucidly written and accessible, this book offers an important yet neglected Russian aspect to the history of political liberalism. Vanessa Rampton examines Russian engagement with liberal ideas during Russia's long nineteenth century, focusing on the high point of Russian liberalism from 1900 to 1914. It was then that a self-consciously liberal movement took shape, followed (...) by the founding of the country's first liberal (Constitutional-Democratic or Kadet) party in 1905. For a brief, revelatory period, some Russians - an eclectic group of academics, politicians and public figures - drew on liberal ideas of Western origin to articulate a distinctively Russian liberal philosophy, shape their country's political landscape, and were themselves partly responsible for the tragic experience of 1905. (shrink)

The aim of this article is to present a different perspective through which to examine reduction and emergence; namely, the perspective of chemistry’s relation to physics.

Moral distress has been well reviewed in the literature with established deleterious side effects for all healthcare professionals, including nurses, physicians, and others. Yet, little is known about the quality and effectiveness of interventions directed to address moral distress. The aim of this integrative review is to analyze published intervention studies to determine their efficacy and applicability across hospital settings. Of the initial 1373 articles discovered in October 2020, 18 were appraised as relevant, with 1 study added by hand search (...) and 2 after a repeated search was completed in January and then in May of 2021, for a total of 22 reviewed articles. This review revealed data mostly from nurses, with some studies making efforts to include other healthcare professions who have experienced moral distress. Education-based interventions showed the most success, though many reported limited power and few revealed statistically lowered moral distress post intervention. This may point to the difficulty in adequately addressing moral distress in real time without adequate support systems. Ultimately, these studies suggest potential frameworks which, when bolstered by organization-wide support, may aid in moral distress interventions making a measurable impact. (shrink)

I argue for the existence of a ‘ratcheting-up effect’: the behavior of moral saints serves to increase the level of moral obligation the rest of us face. What we are morally obligated to do is constrained by what it would be reasonable for us to believe we are morally obligated to do. Moral saints provide us with a special kind of evidence that bears on what we can reasonably believe about our obligations. They do this by modeling the level of (...) sacrifice a person can realistically bear. Exposure to moral saints thus ‘ratchets-up’ our obligations by combating a type of ignorance that would otherwise defeat those obligations. (shrink)

O presente estudo trata-se de uma pesquisa qualitativa com objetivo de analisar as mudanças nas relações familiares provenientes da guarda judicial dos netos, em disputa com seus filhos. Nesse texto, enfatizamse as questões sobre tempo e dinheiro e suas influências sobre essas relações. Para a const..

A blend of self-help, social analysis, and personal narrative that deconstructs what we've been told is ugly and taboo and empowers readers to heal, connect, and revolt against uglification.

Marxism is a materialist theory that centers economic life in its analysis of the human social world. This materialist orientation manifests in explanations that take economic class to play a fundamental causal role in determining the emergence, character, and development of race-and sex-based oppression—indeed, of all forms of identity-based oppression within class societies. To say that labor is mediated by class in a class-based society is to say that, in such societies, the class-based division of that activity which produces and (...) reproduces the human species is the definite form in which labor appears, and that the human life which is the product of that self-making activity bears its stamp. Marxism’s emphasis on economic factors as central in the constitution and development of human life has been seized upon as evidence of its alleged “class reductionism”—its supposed tendency to think of all aspects of human life as direct and simple expressions of a class relation. No such thing follows; quite the opposite, a correct understanding of the relationships among capitalism, racism, and sexism only further highlights how central the struggle against each is to the struggles against any of the others. (shrink)

Nietzsche coins the enigmatic term homo natura to capture his understanding of the human being as a creature of nature and tasks philosophy with the renaturalisation of humanity. Following Foucault's critique of the human sciences, Vanessa Lemm discusses the reception of Nietzsche's naturalism in philosophical anthropology, psychoanalysis and gender studies. She offers an original reading of homo natura that brings back the ancient Greek idea of nature and sexuality as creative chaos and of the philosophical life as outspoken and (...) embodied truth, perhaps best exemplified by the Cynics' embrace of social and cultural transformation. (shrink)

The moral community is a social community, and as such it is vulnerable to social problems and pathologies. In this essay I identify a particular way in which participation in the moral community can be constrained by social factors. I argue that features of the social world—including power imbalances, oppression, intergroup conflict, communication barriers, and stereotyping—can make it nearly impossible for some members of the moral community to hold others responsible for wrongdoing. Specifically, social circumstances prevent some marginalized people from (...) engaging in what Stephen Darwall calls “felicitous moral address” (Darwall 2006). We should think of some members of the moral community as having “second-class moral citizenship” in ways that parallel second-class political citizenship. The injustice of second-class moral citizenship can be understood by drawing an analogy with Miranda Fricker’s notion of “epistemic injustice” (Fricker 2007). Fricker’s account of how people can be undermined in their capacity as knowers can be extended to show how people can be undermined in their capacity as makers of moral claims, which can be called “claimant injustice”. (shrink)

Ecologists and immunologists have long approached scientific inquiry in fundamentally different ways. Immunologists thrive on drilling down into molecular minutiae, but ecologists strive to uncover broad associations between organisms and their environment. One field's signal has also been the other's noise—ecology explores uncontrolled variation, whereas immunology seeks to reduce it at all costs. -/- “When I was in graduate school 10 years ago and I tried to get immunologists to help me, they thought I was crazy,” says Amy Pedersen, a (...) disease ecologist at the University of Edinburgh. But the tides have turned. As lab researchers make forays into immune variation with the microbiome and multiple host infections, they have increasingly sought out Pedersen's ecological expertise. -/- Pedersen is one of a growing number of hybrid researchers—ecologists persuaded by precise tools and immunologists fascinated by variation—who have begun to bridge the two disciplines. So-called ecoimmunologists share the belief that wild animals can help explain disease and immunity in ways that lab mice cannot. (shrink)

This book illustrates how postcolonial theory can be put to work in education. It offers an accessible and handy overview and comparison of postcolonial theory and other theoretical debates related to critiques of Western ethnocentrism and hegemony. It also offers examples that illustrate how a discursive strand of postcolonial theory has been applied successfully in the contexts of educational research/critique and in pioneering pedagogical projects. This book supports educators and researchers in education to engage with postcolonial theoretical frameworks and their (...) implications for research and educational practice. (shrink)

Holobionts are symbiotic assemblages composed by a macrobe host plus its symbiotic microbiota. In recent years, the ontological status of holobionts has created a great amount of controversy among philosophers and biologists: are holobionts biological individuals or are they rather ecological communities of independent individuals that interact together? Chiu and Eberl have recently developed an eco-immunity account of the holobiont wherein holobionts are neither biological individuals nor ecological communities, but hybrids between a host and its microbiota. According to their account, (...) the microbiota is not a proper part of the holobiont. Yet, it should be regarded as a set of scaffolds that support the individuality of the host. In this paper, we approach Chiu and Eberl’s account from a metaphysical perspective and argue that, contrary to what the authors claim, the eco-immunity account entails that the microorganisms that compose the host’s microbiota are proper parts of the holobiont. Second, we argue that by claiming that holobionts are hybrids, and therefore, not biological individuals, the authors seem to be assuming a controversial position about the ontology of hybrids, which are conventionally characterized as a type of biological individual. In doing so, our paper aligns with the contemporary tendency to incorporate metaphysical resources to shed light on current biological debates and builds on that to provide additional support to the consideration of holobionts as biological individuals from an eco-immunity perspective. (shrink)

Despite some progress in instilling ethics into business practice, businesses continue to make decisions that result in incredible harms to people and the environment around the world. Academics, the public, and the media have often singled out business leaders as unethical and responsible for the vast harms that their companies have done. As a result, some have looked to ethical business leadership as one avenue of approach to making businesses act more ethically. This thesis explores two leadership styles. The first (...) is Machiavellian leadership, which has a reputation for being one of the least ethical leadership styles, and the second is transformational leadership, which has a reputation for being one of the most ethical leadership styles. This thesis attempts to align the ethical components of transformational leadership with Machiavellian leadership so that Machiavellian leaders will have reason to behave more ethically. The hope is that some component of transformational leadership theory can inspire Machiavellian leaders to behave more ethically. However, I argue that transformational leadership is not as ethical as it seems, since transformational leadership can result in both ethical and unethical behaviours. Ultimately, I conclude that there is nothing in transformational leadership theory that can inspire Machiavellian leaders to behave more ethically. The frightening implications of this conclusion are discussed. (shrink)