ABSTRACTOrganization and management researchers praise the value of care in the workplace. However, they overlook the conflict between caring for work and for coworkers, which resonates with the dilemma of care allocation highlighted by ethicists of care. Through an in-depth qualitative study of two organizations, we examine how this dilemma is confronted in everyday organizational life. We draw on the concept of boundary work to explain how employees negotiate the boundary of their caring responsibilities in ways that grants or denies (...) care to coworkers. We argue that the possibility of an ethics of care for coworkers requires boundary work that suspends the separation of personal and professional selves and constitutes the worker as a whole person. We contribute to research on care in organizations by showing how care for coworkers may be enabled or undermined by maintaining or suppressing the care allocation dilemma. (shrink)

Management and organization researchers are being called to conduct research that is more caring, yet the concept of care and how to practice it within the profession is undertheorized. Adopting a feminist epistemology and methodology, we develop the concept of care by weaving the personal, ethical, and political into the research process. First, we reflect critically on how aspects of care—attentiveness, responsibility, competence, and responsiveness (Tronto, Moral boundaries: a political argument for an ethic of care, Routledge, 1993; Tronto, Caring democracy: (...) markets, equality, and justice, New York University Press, 2013)—unfolded in our personal research experiences, and secondly, we conduct a review of articles published in management and organization studies and analyse expressed or concealed conceptions of care in scholars’ accounts of research purpose and ethics. We find three ethical sensibilities at the heart of enacting care: encountering the ‘other’, interpreting roles and responsibilities, and deliberating needs and resources. We contribute to a feminist research ethics by highlighting issues related to care that are concealed in dominant ethos guiding management and organization research. Further, we develop methodological insights for implementing an ethic of care as an alternative ethical standpoint in business research ethics. Finally, we provide suggestions for how to embed more care within research ethics practices in academic institutions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Isaac Barrow on the Mathematization of Nature: Theological Voluntarism and the Rise of Geometrical OpticsAntoni MaletIntroductionIsaac Newton’s Mathematical Principles of Natural Philosophy embodies a strong program of mathematization that departs both from the mechanical philosophy of Cartesian inspiration and from Boyle’s experimental philosophy. The roots of Newton’s mathematization of nature, this paper aims to demonstrate, are to be found in Isaac Barrow’s (1630–77) philosophy of the mathematical sciences.Barrow’s attitude (...) towards natural philosophy evolved from his earnest interest in medicine of around 1650, when a young Cambridge graduate, to natural philosophy (apparently under Henry More’s influence); from his thesis on the insufficiency of the Cartesian hypothesis to geometrical optics and the strong program of mathematization of natural philosophy of the middle 1660s; from Lucasian professor of Mathematics to Chaplain of his Majesty and eminent Restoration divine. Contemporary accounts of Barrow’s life suggest that he grew ever more skeptical about the worth of natural philosophy and mathematics. 1 In his last years he became a prolific [End Page 265] author of sermons and theological works. Published shortly after his death by John Tillotson (1630–94), later archbishop of Canterbury, they occupy over two thousand folio pages. Overloaded with involved philosophical arguments, Barrow’s sermons were apparently not very popular, but they were highly regarded by scholars and the Anglican hierarchy. 2 It is on certain of his sermons, as well as on the philosophical discussions contained in the Mathematical Lectures that our account of Barrow’s philosophy of the mathematical sciences will rest. 3 Barrow’s understanding of the mathematical sciences will allow us to discuss together three issues often analyzed independently: the theological background to English natural philosophy, the changing notion of mixed mathematical sciences during the seventeenth century, and finally the philosophical foundations of modern geometrical optics.It has long been recognized that significant relationships exist between theological voluntarism or intellectualism and views on natural philosophy. In particular Robert Boyle’s theological voluntarism is seen as grounding his experimentalist approach to natural philosophy. It is not quite so clear, however, how well theological voluntarism may relate to a strong program of mathematization such as the one embodied in Newton’s Principia Mathematica. In fact it has been suggested that the relationship is a negative one. This is derived from the necessary character of mathematical laws, which would put unwanted restrictions on God’s absolute dominion over nature, and also from the notion that theological intellectualism is conducive to a deductive, a priori science—the paradigm of which is of course geometry. However, Barrow’s theological voluntarism lead him to heighten the role of mathematics within natural philosophy.During the seventeenth century the so-called mixed or subalternate mathematical sciences changed profoundly. In the Enlightenment mixed mathematics—meaning above all rational mechanics—became one of the most prestigious and influential disciplines. The mixed mathematics of the Enlightenment, however, was markedly different from the Aristotelian [End Page 266] mixed mathematical sciences. The differences are noticeable both in the subject matter and in the substitution of mathematical infinitesimal analysis for geometrical synthesis, but also in the way of grounding mathematical theory on empirical evidence. Barrow’s Mathematical Lectures (delivered at Cambridge from 1664 to 1666) offer a fresh insight into the metamorphosis of these sciences just when Newton’s “mathematical principles” were in the making. Not the least interesting feature of Barrow’s discussion is that God’s omnipotence allows an evaluation of the truth of mathematical theories that do not apply to this world. Therefore, Barrow is led to introduce the distinction between the internal consistency, or mathematical truth, of a mathematical theory and its physical truth. This, in turn, leads him to the notion that theories need testing.Barrow on Matter and GodRecent literature has established significant correlations between theological voluntarism and empiricism, as well as between theological intellectualism and rationalism. As E. B. Davis writes, “the Christian doctrine of creation is a dialogue between God’s unconstrained will, which utterly transcends the bounds of human comprehension, and God’s orderly intellect, which serves as the model for the human mind.” Intellectualist theology considers God’s omniscience His... (shrink)

Business Ethics, the Environment &Responsibility, Volume 31, Issue 3, Page 875-887, July 2022.

Bartley’s pancritical rationalism is seen by some as being a refinement of Popper’s critical rationalism. I contest this view and argue that pancritical rationalism is obtained from critical rationalism by removing some of its most important and useful features. The remainder consists of a restatement of some of Popper’s key ideas and an interpretation of others that I attempt to show is not entirely faithful to what Popper says.

For example, Descartes' attempt to define the role of God in man's cognitive fallibility is a reiteration of an old argument that points out the incongruity between the existence of God and evil, and his pivotal question "whence error?" is shown here to be a rephrasing of the question "whence evil?" The answer Descartes gives in the Meditations is actually a reformulation of the answer found in St. Augustine's De Libero Arbitrio and the Confessions.

No paradox exists in the fact that, in the Special Relativity, for the mass of a material body, considered in motion at constant speed, whose measure is u, the formula: m = m0/√ can be written, while for a photon the same formula holds, when between its source and the observer a state of relative motion at constant speed, whose measure is u, exists and it is observed along the direction perpendicular to the direction of his speed.

: Accidents will survive the outbreak of driverless cars, but their moral implications will suffer substantial changes. The decision made today by a human in a fraction of a second will eventually be replaced by an algorithm subject to moral scrutiny. This not only raises the question of how the algorithm should work, or whether alternatives solutions are indeed comparable, but also changes the essence of the problem: from ascertaining liability to defining desired outcomes. In this paper, I first contest (...) two possible approaches to resolving the driverless car dilemma – which I call statistical and nominal – to conclude that neither is morally sound. I then propose an alternative solution based on “time-relative equality”, or always sparing younger people. This follows from seeking an egalitarian solution, that is the least intrusive – a position I defend from a possible ageist critique. Keywords: Driverless Cars; Accident; Algorithm; Age-relative Equality Condotti verso un incidente morale Riassunto: Vi saranno incidenti anche dopo la diffusione delle auto a guida autonoma, ma le loro implicazioni morali subiranno mutamenti sostanziali. Le decisioni prese oggi in una frazione di secondo dagli esseri umani saranno alla fine sostituite da un algoritmo soggetto a controllo morale. Sorge non solo il problema di come dovrebbe funzionare questo algoritmo – o se vi siano soluzioni alternative comparabili –, ma cambia anche la sostanza del problema: dall’accertamento dell’imputabilità alla definizione dell’esito auspicato. In questo lavoro discuterò due possibili approcci per risolvere il dilemma – che chiamerò “statistico” e “nominale” –, per concluderne che non sono moralmente corretti. Proporrò quindi una soluzione alternativa, basata sulla “eguaglianza tempo-relativa”, il principio per cui bisogna sempre salvare il più giovane. Questo segue dal cercare una soluzione egalitarista, che sia la meno intrusiva – una posizione che difenderò da una possibile critica che la vede come discriminatoria verso gli anziani. Parole chiave: Automobili a guida automatica; Incidenti; Algoritmo; Eguaglianza relativa all’età. (shrink)

In this paper, we take Darwall’s analytical project of the second-person standpoint as the starting point for a naturalistic project about our moral psychology. In his project, Darwall contends that our moral notions constitutively imply the perspective of second-personal interaction, i.e. the interaction of two mutually recognized agents who make and acknowledge claims on one another. This allows him to explain the distinctive purported authority of morality. Yet a naturalized interpretation of it has potential as an account of our moral (...) psychology. We propose a naturalistic interpretation of Darwall’s work to address some of the main issues about our moral psychology. First, we explain why moral norms motivate us; namely, because of these second-personal relations. We provide a naturalized version of this solution. Second, we articulate how intersubjective interactions take place effectively; grounding duties to particular other subjects, and being related to distinctive moral emotions. Third, we address the question of the limits of the moral community, proposing that it comprises all agents capable of second-personal interactions. Finally, we explain the emergence of community norms through intersubjective interaction. Since all group members can adopt alternatively the second-personal stance to each other, demands are sanctioned and recognized in a triangulation process which explains the emergence of group norms. (shrink)

Celem niniejszego artykułu jest krytyczna prezentacja głównych tez pewnej wersji współczesnego deizmu, zaproponowanej przez Roberta Corfe’a, autora książki Deism and Social Ethics: The Role of Religion in the Third Millennium. Nie jest to prosta kontynuacja osiemnastowiecznego angielskiego deizmu Jana Tolanda i Mateusza Tindala. Deizm Corfe’a jest refleksją filozoficzną, biorącą pod uwagę osiągnięcia współczesnych nauk przyrodniczych. Autor podejmuje taką refleksję w przekonaniu, że główne zagrożenie światowego pokoju wypływa z konfliktów między przedstawicielami religii monoteistycznych: chrześcijaństwa i islamu. Jego zdaniem głównym zadaniem współczesnego (...) deizmu jest budowanie porozumienia ponad religiami poprzez odwołanie się do racjonalnej perswazji, możliwej do przyjęcia przynajmniej przez niektórych przedstawicieli tych religii. Proponowana wersja deizmu miałaby być globalną etyką, odniesioną do nieosobowego kosmicznego Bóstwa (Dobra), zrywającą ze wszystkimi nadnaturalnymi religiami, które Corfe oskarża o kultywowanie irracjonalizmu, szkodliwego samego w sobie. Mimo że deizm Corfe’a nie przeradza się w ateizm, wbrew zapewnieniom autora Deism and Social Ethics nie stanowi skutecznej zapory przeciw temu ostatniemu. Autor niniejszego artykułu pokazuje, że koncepcja Corfe’a nie jest wewnętrznie spójna, jest niedopracowana teoretycznie i w znacznie mniejszym stopniu racjonalna, niż się Robertowi Corfe’owi wydaje. W istocie nie stanowi ona przekonującej alternatywy dla religii monoteistycznych takich jak chrześcijaństwo. (shrink)

Currently, testimony is studied extensively in Anglo-American philosophy. However, most of this work is done from a justificationist perspective in which philosophers try to justify our reliance on testimony in some way. I agree with Popper that justificationism is radically mistaken. Thus, I construct an account of how we respond to testimony that in no way attempts to justify our reliance on it. This account is not a straightforward exegesis of Popper, as he never tackled testimony systematically. It makes use, (...) however, of several of Popper's key insights and incorporates them into a viable theory of testimony. Key Words: testimony • anti-justificationism • social epistemology • situational analysis • defeasibility. (shrink)

Physicians are frequently consulted by people with physical symptoms that, after having ruled out an "organic" pathology, we suspect they are related to the most frequent psychological conditions in the usual consultation: the various forms of reaction to severe stress (Acute Stress Reaction and Adjustment Disorder, from ICD 11), "functional" pathologies, burn out syndrome, and anxiety disorders, especially Generalized Anxiety Disorder, with or without associated depression. They are usually given a brief explanation about these problems and how they affect their (...) health, given a brochure, or suggested a website with information. And then they are encouraged to visit a mental health practitioner. But there are some challenges to this seemingly simple scenario:Not all patients are ready or willing to hear that their health problem might be related to their life or emotions. Many are strongly influenced by mind-body dualism. Others have an intuition that such a relationship exists but bringing that to consciousness is not an easy process, because it can awaken emotions that are difficult to handle. This is quite frequent in people suffering chronic anxiety (DSM-5 Generalized Anxiety Disorder) who prefer to consult medical providers rather than psychologists (Wittchen H. U. et al. 2002), because they do not consider their constant and excessive worry to be related to their discomfort. In their worrying they are hoping for a straightforward solution. Often these patients ask th... (shrink)

This book, in the case study tradition, examined the lived experiences of 12 former high school students who participated in an exchange trip to Argentina, in connection with intercultural competency development.

While a standard procedure in mental health internment facilities, physical restraint, as an extreme form of coercion in mental health, has been claimed to be abolished. Three sorts of arguments have been provided: an argument from dignity, and argument from informed consent, and a consequentialism argument. In this chapter we discuss these arguments and conclude that these arguments are not decisive to completely ban such forms of coercion. Restraint, in particular, may be justified in exceptional circumstances, where an imminent risk (...) for the personal integrity of anybody involved, including the person with the mental health problem. However, this sort of case is infrequent, while restraint is often the first option. This conclusion also suggests that much can be done to prevent reaching such extreme circumstances where coercion may be the only option. The discussion also clarifies how coercion should be carried out, when justified, making it supervised and as short as possible. (shrink)

The Jesuit C.F. Milliet Dechales, author of one of the most famous early modern mathematical encyclopedias, Cursus seu mundus mathematicus, wrote a hundred-folio-page long treatise devoted to the “progress of mathematics,” which was published in the second, enlarged edition of his encyclopedia. His historical treatise covers the gamut of mixed mathematics—including astronomy, mechanics, optics, music, geography and navigation, ars tignaria, and architecture. The early modern historical narratives about the mathematical sciences, from Regiomontanus’s Oratio onwards, have been aptly characterized by their (...) literary form and goals rather than their historical content. Rhetoric, humanistic topoi, and philosophical filiation turned the histories of mathematics into powerful tools for different purposes. My account of Dechales’ tract on the “progress of mathematics” analyzes the ways in which it dovetails with Jesuit approaches to mathematics, provides legitimation to the mathematical sciences as well as to their authors, and contributes to define the role and boundaries of the discipline, in particular vis-à-vis natural philosophy. (shrink)

In Bangladesh due to improved quality of life the number of people over 60 years is increasing rapidly. This should be seen as an emerging challenge as the elderly will have special needs and require different care-giving services. Since Bangladesh does not have a social welfare system there will be competition for inadequate resources specially health and medical services. It is envisaged that due to more elderly population the demographic structure will undergo a slow change from the present pyramid structure. (...) The growing trend towards nuclear family or where children live abroad will put the elderly parents in a dilemma-the financial and social support that is essential for them has not yet emerged. The nutrition and health status of elderly people depend on adequate food safe water, proper sanitation facilities and maintaining hygienic standards. To provide special medical care for the elderly there is a need to establish WHO recommended Age-Friendly Primary Health Care centers and separate wards /units are to be set up in the hospitals. To reduce vulnerability of older women there is a need to distribute assets and properties according to the law.. Our new generations have to be responsive, informed and attentive about their duties and responsibilities towards the elderly people. Taking proper care of the elderly is our ethical duty and responsibility. (shrink)

Philosophical postmodernism, since its beginning, has aroused controversies and was met with a great deal of criticism. One has to state, however, that there is an enormous confusion concerning what in essence this criticized philosophical approach is, i.e.: what is postmodernism? The aim of this paper is an attempt to clarify postmodernism by showing a significant part of its current reception, its relation with other philosophical currents, and pointing out some “myths” connected to it. As the title says, the presented (...) article is a “voice years later”, so it is a voice asking about postmodernism today — when it is more mature and grounded than in the 1970s or 1980s. From this perspective, the main question of the text is: what kind of postmodernism (or: what understanding of postmodernism) makes sense and has value for contemporary philosophy. (shrink)

The aim of the article is to illustrate the ethical foundations of psychoanalysis and to outline the ethical origins of Freudian theory. To this end, Jürgen Habermas' conception of knowledge-constitutive interests is discussed, which draws on psychoanalysis as an example of science justified in its form through an underlying emancipatory interest. The analysis of the position of the German philosopher is complemented by Charles Taylor's reflections on the sources of the contemporary conceptions of subjectivity and related ethical conceptions considered in (...) their relation to the history of the discourse on madness - including psychoanalysis. The research results in showing the continuing validity of the conception proposed by Freud in the context of the development of the philosophical theories of subjectivity, as well as more detailed, conceptual problems concerning mental disorders. (shrink)

This paper is an essay-review of J. Yoder's "Unrolling Time: Christian Huygens and the Mathematization of Nature" (Cambridge, 1989). Highlighting the scholarly thoroughness and mathematical competence of Yoder's reconstruction of Huygens's heuristic path to his ground-breaking results on centrifugal force, cycloidal motion and evolutes, the essay also deals with Yoder's attempts to characterize Huygens's way of using mathematics in physical problems. In opposition to Yoder's thesis, this paper argues that evidence internal to Huygens's work as well as the contemporary reaction (...) to it suggest the existence of substantial methodological differences between Huygens's mathematization of nature and Newton's. (shrink)

In the last chapter of In the beginning was the deed: realism and moralism in political argument, Williams raised the question of truthfulness in politics and warned that the media, particularly, television, and the market of communication in general, work in ways contrary to truthfulness -understood as the combination of the virtues of sincerity and accuracy. In this paper we would like to carry on Williams’ line of thinking in connection with the impact of the new social media platforms on (...) politics. Where Williams focused on television, we will consider the impact of the internet public sphere. After reviewing how the digital social media encourages motivated reasoning in general, we propose to focus on two main phenomena derived from it: the rise of conspiracy theories and the moralization of politics. Conspiracy theories epitomize the risk of self-deception Williams was concerned to signal. On the other hand, the process of moralization of politics triggers sectarianism and hate for the “others”, the outgroup. Both phenomena are not exclusive of the internet sphere, but both are boosted by it, and entail a lack of interest in truth and truthfulness, and in this way they threaten the value of truth for democracy. (shrink)

L’article passe en revue le développement de l’histoire des femmes au Moyen Âge en Espagne depuis ses origines, la fin des années 1970, et discute l’influence que les thèses de Georges Duby ont exercée sur elle. Il relève que les regards venus de l’étranger ont contribué à discréditer et faire abandonner les préoccupations nationalistes qui avaient longtemps obsédé l’historiographie autochtone jusque dans la façon d’envisager et représenter les femmes. Le long et fécond parcours de l’histoire des femmes dans les vingt (...) dernières années est alors examiné, depuis l’orientation fondamentalement juridique et positiviste qui a marqué ses débuts jusqu’aux recherches récentes sur l’identité et la subjectivité féminines ou aux polémiques sur le pouvoir des femmes et leur participaton à la vie politique. La portée des thèses de G. Duby dans cette évolution ainsi que les critiques qu’elles se sont attirées sont finalement considérées. (shrink)

The paper claims that the sustainable development (durable development) is the main challenge of the XXI century. The consecutive proposals outlined in six parts are proposed.

The circumscribed quadrature of professional ethics aims to show the necessary shift from deontology to professional ethics, from deontological codes to ethical codes. While deontology and the deontological codes that materialise from it set their sights on professionals' responsibilities, professional ethics and the ethical codes that should derive from it would set their sights on the professional act, on its successful performance. In this way, the stress comes to be placed not only on the professional's responsibility, although that too, but (...) also on the necessary orchestration of the responsibilities shared at numerous levels by everyone involved in the performance of the professional act. The author identifies and typifies five elements present in the professional act. Four of them involve direct the protagonism of the professional, the recipient of the professional service, the institution that makes the service possible and from which the professionals' service is offered, and finally the human factor, the people who are behind the aforementioned factors and their nature, the professional, the recipient of the services and institutions. And each of these factors paves the way for a series of diversified protagonisms: inter-professional cooperation, receiver of professional services and their human environment around them, macro and micro institutions, diverse human profiles. However, all of this takes place within the framework of the fifth important element in professional ethics: a given, specific society as a circumscription of the four elements cited above, which sets the moral bar, a set of convictions and desired collective ethics which unquestionably also affect the performance of professional acts. With this reflection, we take note of the necessary co-responsibility in the provision of professional services, a co-responsibility which we could express simply in healthcare terms: it is not enough to merely have sound healthcare professionals if we do not have good patients with favourable affective environments, nor sound healthcare institutions, nor serious people who are socially committed to their work and their role, nor a society that believes in and fosters given identifiers of the personal and professional health to which we aim. The reflections in this proposal embark on a pathway of reflection which, we believe, deserves to be further explored. (shrink)