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Pender, Simon Robert. „Lyrical ethics/ethical lyrics“. Thesis, University of Cambridge, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.613676.
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Klauser, Sylvia M. „Whose ethos? Whose ethics? : the contributions of Anabaptist theology and ethics to contemporary biomedical ethics“. Thesis, University of Edinburgh, 2002. http://hdl.handle.net/1842/30363.
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This dissertation argues for the inclusion of Radical Reformation Theology into the discussion of contemporary biomedical ethics. Historically, Anabaptist/Mennonite theology has not had a place in the development of biomedical ethics. Catholic moral theology and various definitions of Protestant theological ethics have shaped the field of biomedical ethics alongside several important philosophical theories. A combination of such theological and philosophical theories of biomedical ethics has been the result of the Belmont Report and has later been expanded into The Four Principles of Biomedical Ethics with its focus on autonomy, beneficence, maleficence, and justice. However, the empirical research among Anabaptist/Mennonite physicians shows that such theories do not make adequate reference to Anabaptist/Mennonite theology and ethics and its approach to agent-based virtue ethics. This theology emphasises servanthood as the model for the physician, peace and non-violent justice as the modus operandi for this servanthood model, and community as the sustaining and sending forum for such servanthood. If these perspectives were included in the contemporary discussion of biomedical ethics, the virtuous agent would be enabled to embody a reconciling relationship- the physician with the patient and vice versa. In Anabaptist/Mennonite theology, agency formation has high priority and happens through the model of observation-participation-embodiment. Theology is therefore observed, participated in, and embodied by the individual agent within the setting of community. Such an agent-focused approach that seeks consensus in biomedical ethics would help to balance a principled approach that seeks to find the lowest common denominator. This agent-based approach could also aid in the process of uncovering the blind spots of contemporary biomedical ethics such as injustices in health care access and resource allocation, discriminatory policy-making, and the favouring of a largely utilitarian-deontological pragmatism in biomedical ethics.
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Isidorsson, Gustav. „Ethics Affecting Business : -Improving Ethical Performance“. Thesis, Högskolan i Halmstad, Sektionen för ekonomi och teknik (SET), 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-14352.
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Ethics as a subject is investigated in this paper and in particular how ethics can be analyzed in different organizations. The paper investigates how the generic ethical performance (EPE) evaluation model can help organizations to evaluate their ethical performance. The base for the empirical material is collected through qualitative interviews with staff on four different international organizations. The results proclaim that the EPE model can help organizations to narrow down focus and to categorize results, which help organizations to analyze ethical behavior. If the EPE model is complemented with an improvement model (the Deming cycle) an ethical improvement model is created. Conclusions are that evaluating ethical performance is not simple and the results can be ambiguous. The EPE model should be seen as a tool in generic cases and not as the only way of evaluating ethics. If ethics is processed according to the Deming cycle small steps of continuous improvement should help organizations to improve ethical performance. The more you study something the more you realize the complexity of it. Opening doors to new knowledge is like finding yourself in a labyrinth. Some ways are leading to dead ends and sometime you get lost. But when you have been walking in the labyrinth for a while you tend to recognize how the different paths are connected and a web is revealed. This study reveals a gap between theoretical knowledge and knowledge about how to implement and use theories of ethics in “real life” situations. The paper ends with ideas for future possible research, the Ethical Improvement Model (EIM) created in this paper is brought forward as a suggestion.
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Cronin, John Daniel. „From ethical investment to investment ethics: Towards a normative theory of investment ethics“. Thesis, Queensland University of Technology, 2004. https://eprints.qut.edu.au/15979/1/John_Cronin_Thesis.pdf.
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This study explores the contemporary practice of Ethical and Socially Responsible Investment and concludes that it is based on an ad hoc construct of empirically derived principles, driven mainly by the commercial self-interest of large financial institutions and fund managers. It explores the relationship between investment and morality, to posit a background theory of investment ethics. The study then proposes
a move away from the narrow focus of ethical investment to a broader concern for investment ethics. The study introduces the discipline of investment ethics and examines the criteria that form the basis of morality in investment decisions. The resultant theory is intended to be of practical significance in the business and
investment domains and to assist potential investors to evaluate investment opportunities in the context of a consistent set of substantive normative ethical principles.
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Cronin, John Daniel. „From ethical investment to investment ethics: Towards a normative theory of investment ethics“. Queensland University of Technology, 2004. http://eprints.qut.edu.au/15979/.
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This study explores the contemporary practice of Ethical and Socially Responsible Investment and concludes that it is based on an ad hoc construct of empirically derived principles, driven mainly by the commercial self-interest of large financial institutions and fund managers. It explores the relationship between investment and morality, to posit a background theory of investment ethics. The study then proposes a move away from the narrow focus of ethical investment to a broader concern for investment ethics. The study introduces the discipline of investment ethics and examines the criteria that form the basis of morality in investment decisions. The resultant theory is intended to be of practical significance in the business and investment domains and to assist potential investors to evaluate investment opportunities in the context of a consistent set of substantive normative ethical principles.
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Leard, Jason. „Ethics Naturally: An Environmental Ethic Based on Naturalness“. Thesis, University of North Texas, 2004. https://digital.library.unt.edu/ark:/67531/metadc4458/.
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In this thesis I attempt to base an environmental ethic on a quality called naturalness. I examine it in terms of quantification, namely, as to whether it can quantified? I then apply the concept to specific areas such as restoration and conservation to create an environmental ethic and to show how such an ethic would be beneficial in general, and especially to policy issues concerning the environment. The thesis consists of three chapters: (1) the definition of nature and natural by way of a historical approach; (2) the place of humans in this scheme; and (3) the place of value and the discussion concerning quantification.
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Rusthoven, James Jacob. „A Christian covenantal ethical model for biomedical ethics : an alternative to principles-based ethics“. Thesis, University of Bristol, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.550308.
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Biomedical ethics has been dominated for over three decades by the central principles of autonomy, beneficence, nonmaleficence, and justice. These form the pillars of the principles- based ethical framework developed and promoted by Tom Beauchamp and James Childress. Despite its dominance, this framework for bioethical thinking, discourse, and decision-making has been widely criticized by bioethicists from many belief traditions. Such criticism has often focused on its minimalist preoccupation with procedural clarity, its lack of moral content, and its inattentiveness to relational aspects of biomedical ethics. For Christian bioethicists, its lack of grounding in Scripture and in the relationship between God and humankind are particularly problematic. Some Christian ethicists have suggested that the biblical notion of covenant gives normative direction to medical relationships as well as extratemporal, presuppositional grounding for meaningful bioethical thinking and action. The biblical covenantal theme describes the relationship that God established with human beings at creation as one that is a common relational link for all human relationships. Just as God offered his gift of covenantal promise and binding relationship in return for obedience to him, human relationships can develop and flourish if modeled after such covenantal giving toward fellow human beings. A biblical covenantal ethic recontextualizes bioethical principles within the relationality inherent in medicine. Patient autonomy is transformed into birelational sensitivity and giving, beneficence becomes a principle of care as the core of medicine, the minimalist necessity for nonmaleficence disappears, and justice is grounded in the claim that every human being deserves selfless care as an image-bearer of God. This covenantal ethic can fulfill the search for covenantal relationships in medicine, providing deeper understanding of true beneficence by meeting the needs of other vulnerable human beings.
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Doerksen, Paul Giesbrecht. „The church is an ethic, ecclesiology and social ethics in the theological ethics of Stanley Hauerwas“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0026/MQ52032.pdf.
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Kakalis, Nicolaos. „Plato's ethics & virtue ethics“. Thesis, University of Edinburgh, 2002. http://hdl.handle.net/1842/24749.
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Gómez, Lobo Alfonso. „Ancient Ethics and Contemporary Ethics“. Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/112915.
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The aim of this paper is to examine a few doctrines in the history of ancient ethics which can still be considered valuable and even perhaps valid today. Moral motivation for the Stoics and for Socratesis based on self-interest with the further assumption that the moral virtues are the true goods. But the Stoic and Socratic justification strategies are different. Attention is then called to the Protagorean brand ofrelativism underlying contemporary libertarian claims. The paper end swith the suggestion that only a theory of objective human goods can resolve the problem of moral motivation and of the indeterminacy of the harm principie in modern liberalism.El fin de este trabajo es examinar unas cuantas doctrinas en la historia de la ética antigua que podrían considerarse válidas hoy. La motivación moral para los estoicos y para Sócrates se basa en el auto-interés, con la presuposición ulterior de que las virtudes morales son los verdaderos bienes. Pero las estrategias de justificación estoica y socrática son diferentes. Luego se llama la atención sobre el tipo protagónico de relativismo que subyace a las pretensiones liberales contemporáneas. El artículo termina sugiriendo que sólo una teoría de los bienes objetivos humanos puede resolver el problema de la motivación moral y de la indeterminación del principio del daño en el liberalismo moderno.
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Nelson, Michael Paul. „The land ethic : a theory of environmental ethics defended“. Thesis, Lancaster University, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.246100.
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Scorzo, Greg. „The meta-ethics of normative ethics“. Thesis, University of Nottingham, 2011. http://eprints.nottingham.ac.uk/12091/.
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This thesis is an attempt to answer the following question: Do our moral commitments commit us to constraints on what meta-ethical theories we find attractive? In order to answer this question, I first demonstrate that meta-ethical theories can be criticised on moral grounds. I then argue that correctness conditions for moral claims imply the thesis of explanatory moral realism. I do not claim that this is an argument for the truth of explanatory moral realism. Rather, I claim that this is an argument that moral realism is a moral commitment. I then look at two objections to the claim that moral claims can have built in commitments to a meta-ethical theory that takes a stand on the issue of moral realism. The first of these is a set of arguments that Simon Blackburn gives for quasi-realism. The second objection is a set of arguments given by Ronald Dworkin that attack the presuppositions of debates about realism in meta-ethics.
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Diodati, Catherine J. M. „Biomedical ethics, the ethical implications of mass immunization“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0011/MQ52456.pdf.
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Piquemal, Nathalie. „Ethical learning and learning the other's ethics, a shared inquiry into the ethics of researching native knowledge“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape7/PQDD_0004/NQ39581.pdf.
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Small, Cherise. „Mindfulness, responsibility, ethical judgement and ethical intent : a virtue ethics perspective“. Diss., University of Pretoria, 2017. http://hdl.handle.net/2263/59778.
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Proliferation of corporate scandals stands as a stark reminder that leaders can and will behave unethically. Mindfulness and moral responsibility in the context of elements of the ethical decision making process have received limited attention. As such, this study set out to examine and empirically quantify the relationship between moral responsibility, mindfulness and only two of the four constructs of Rests Ethical Decision Making Model (1986), ethical judgement and ethical intent. A broader understanding of mindfulness and moral responsibility may provide organisations with a lever that can be utilised to improve the ethical decisions their leaders make.
A quantitative analysis was conducted in support of this study, using data collected from 191 decision makers within a specific organisation. A questionnaire was used to measure respondents level of ethical judgment, ethical intent, mindfulness and moral responsibility. Statistical techniques which include factor analysis, multivariate analysis of variance, analysis of variance and paired sample t-test were used to determine whether the responses to each scenario were consistent and whether response bias was evident. And lastly, regression analysis was used to determine the strength of the relationship between the four constructs, and to identify the existence of the mediating influence of moral responsibility between mindfulness and ethical judgment, and mindfulness and ethical intent.
The outcome of this study provided empirical linkages between the constructs of mindfulness, moral responsibility, ethical judgement and ethical intent. The predictive power of the independent variables on the dependent variables were all below 10%, but which were all still statistically significant. Furthermore, moral responsibility mediated the relationships between the variables mindfulness and ethical intent, as well as between the variables mindfulness and ethical judgment.Mini Dissertation (MBA)--University of Pretoria, 2017.
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Gordon Institute of Business Science (GIBS)
MBA
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White, John Bentley. „Sport and Christian ethics : towards a theological ethic for sport“. Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5992.
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From the time of the early church to the present century, Christian assumptions about and theological responses to sport have been problematic. In the present century, evangelicals in North America lack a developed theological ethic about how Christians should regard modern sport--the practices, purposes, and values. What little theology there is, is an uninformed folk theology of muscular Christianity in which the primary means of evaluating sport is in terms of its instrumental utility with no recognition of goods that might be internal to sport. In this thesis, I formulate a modest Christian ethic for sport as a way toward reimagining sport in the Christian life as an embodied, penultimate good. I have chosen Augustine, John Paul II, and Dietrich Bonhoeffer as the three primary interlocutors with whom to shape a theological discourse about and construct for modern sport. Together, they assist in exploring fundamental convictions of the Christian tradition and determining what bearing these should have on Christian moral reflection and deliberation on this cultural activity. In chapter one, Augustine‘s ethic is organized around three integral motifs: God and happiness, ordered and disordered loves, and the use and enjoyment of goods. By beginning here, a Christian ethic addresses the charges against Augustine‘s idealism set in the historical context of ancient Rome where the Christian tradition first engaged sport extra-biblically. These motifs lay the groundwork for how a Christian might relate to sport. In chapter two, I examine an exemplary modern attempt—by the American philosopher Paul Weiss—to give a moral and philosophical account of sport. Weiss develops a philosophy of sport around themes derived from classical Greek literature, including bodily excellence, anthropology, and teleology. Weiss‘s Greek ideals and philosophical categories function as heuristic tools because many issues of modern sport are connected in a variety of ways to these ancient Greek ideals. Weiss forms a bridge historically and philosophically to thicken our description of modern sport, to refine this thesis‘s analysis of some important categories native to modern sport, and to focus on what this phenomenon entails for a Christian ethic today. In chapter three, I engage with John Paul II's complex and rich account of the internal moral and theological goods of sport. John Paul II's personalism provides a much stronger basis for analyzing the goods intrinsic to sport than does Weiss--one that is, moreover, consistent with (while building on) the Augustinian foundation laid in chapter one. I demonstrate that in John Paul II's theology of sport, sportive actions find a significant analogue in the Christian doctrine of creation in relation to the body of the athlete, in which perspective sport may be seen as sign and gift shared with other embodied sportspersons. I propose that sport is an ontic-embodied good and gift that is only properly conceptualized in a Christian ethic, an ethic in which the pursuit of excellence is an objective that fulfils the dignity and worth of the whole human person. By contrast, Paul Weiss' philosophy of sport instrumentalizes embodied pursuits, such as sport. In chapter four, Dietrich Bonhoeffer‘s Christological basis for Christian ethics serves to repair the persistent problem of dualism—two-sphere thinking—for modern muscular Christianity. Bonhoeffer‘s comprehensive vision of reality places Christ at the center of life and existence so that the question of the good becomes the realization of the reality of God in Christ. Therefore, a Christian ethic does not justify how the reality of God in Christ relates to sportive culture by appealing either to the sacred or secular, but justification is in Christ, since He has drawn and holds it all together. In chapter five, I continue with the problem of modern muscular Christianity in order to constructively reimagine how to relate the reality of Christ as the ultimate to sportive reality, the penultimate. This eschatological paradigm further organizes the final chapter in two important ways. First, the logic of sport is often governed by alien ends and loves. Augustine‘s ethic refines this problem as a matter of how the practice of sport can educate our desires according to competing teloi. Second, I elucidate the importance of St. Paul‘s sport metaphor (1 Cor 9:24-27) as another angle for interpreting and ethically engaging the complex lived experience of sport itself. This sport metaphor functions eschatologically to integrate sport and the Christian life and to ennoble this activity as a practice for moral and spiritual formation.
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Thorpe, Matthew. „Moral blindfolds and ethical reflections: imagination, ethics and film“. Thesis, University of Kent, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.593919.
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The thesis explores the cormection between the imaginative engagement with narrative fiction films, and the imagination as it is employed in moral reasoning. I begin by describing a variety of imaginative and non-imaginative stances towards fiction in terms of a general internal/external schema. I then describe a similar schema as it applies to engaging with fictional characters - imagining from a subjective and an objective perspective. I argue that in both cases - internal/external, and subjective/objective - an either/or choice between them should be rejected in favour of an account that incorporates both perspectives. The second part of the thesis begins with an account of how the internal! external distinction is related to the question of how, or if, narrative fiction films can be sources of moral knowledge. I consider the idea that films can act as 'thoughtexperimen( S' (the ITE thesis) and find it lacking. I argue, however, that the idea should not be rejected but modified. I do so with reference to Bernard Williams' distinction benveen 'thick' and 'thin' ethical concepts, and I show that re-conceiving fihns as examples of thick ethical concepts meetS the objections that I have levelled at the FTE thesis. It also, I claim, satisfies the condition that if films are to have moral-cognitive value, that value must be tied in a substantial way to their aesthetic properties. I then go on to discuss in chapter four what might seem the most natural ethical function of engaging with fictions - coming to know 'what it's like'. Subjective imagining, or empathising, I argue is not intrinsically beneficial, but becomes so when it is conducted within a more objective context. The final two chapters are a more detailed discussion of Eric Rohmer's series of films Les ConUs ,ilJoreaux/The Moral Tales in which I flesh out some of the theoretical claims of the thesis, and connect them to a tradition of ironic realism exemplified by Rohmer's senes.
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Ali, Zulfiqar. „Ethics as aesthetics : Michel Foucault's genealogy of ethics“. Thesis, University of Warwick, 2010. http://wrap.warwick.ac.uk/35118/.
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Bülow, William. „Ethics of Imprisonment : Essays in Criminal Justice Ethics“. Licentiate thesis, KTH, Filosofi, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:kth:diva-145357.
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This licentiate thesis consists of three essays which all concern the ethics of imprisonment and what constitutes an ethically defensible treatment of criminal offenders. Paper 1 defends the claim that prisoners have a right to privacy. I argue that the right to privacy is important because of its connection to moral agency. For that reasons is the protection of inmates’ right to privacy also warranted by different established philosophical theories about the justification of legal punishment. I discuss the practical implications of this argument. Ultimately I argue the invasion of privacy should be minimized to the greatest extent possible without compromising other important values and rights to safety and security. In defending this position, I argue that respect for inmates’ privacy should be part of the objective of creating and upholding a secure environment to better effect in the long run. Paper 2 discusses whether the collateral harm of imprisonment to the close family members and children of prison inmates may give rise to special moral obligations towards them. Several collateral harms, including decreased psychological wellbeing, financial costs, loss of economic opportunities, and intrusion and control over their private lives, are identified. Two competing perspectives in moral philosophy are applied in order to assess whether the harms are permissible. The first is consequentialist and the second is deontological, and it is argued that both of them fails and therefore it is hard to defend the position that allowing for these harms would be morally permissible, even for the sake of the overall aims of incarceration. Instead, it is argued that these harms imply that imprisonment should only be used as a last resort. Where it is necessary, imprisonment should give rise to special moral obligations towards families of prisoners. Using the notion of residual obligation, these obligations are defended, categorized and clarified. Paper 3 evaluates electronic monitoring (EM) from an ethical perspective and discusses whether it could be a promising alternative to imprisonment as a criminal sanction for a series of criminal offenses. EM evaluated from an ethical perspective as six initial ethical challenges are addressed and discussed. It is argued that since EM is developing as a technology and a punitive means, it is urgent to discuss its ethical implications and incorporate moral values into its design and development.QC 20140519
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Scott, Niall William Richard. „The compatibility between Kantian ethics and evolutionary ethics“. Thesis, Lancaster University, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.421641.
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Jotterand, Fabrice 1967. „Does virtue ethics contribute to medical ethics? : an examination of Stanley Hauerwas' ethics of virtue and its relevance to medical ethics“. Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33292.
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The aim of this thesis is to examine the concept of virtue ethics in Stanley Hauerwas's understanding of virtue and delineate how that contributes to his ethical reasoning and his comprehension of medical ethics. The first chapter focuses on the shift that occurred in moral theory under the stance of the Enlightenment that eroded the traditional idea of morality as the formation of the self, allowing space for new concepts that dismissed the importance of the agent in the ethical task of seeking the good. In the second chapter, the three main ideas (character, vision, and narrative) that make up Hauerwas' ethical theory are examined with a particular attention to the importance of agency in moral life. The third chapter describes how Hauerwas' medical ethics, informed by his moral theory based on character, vision, and narrative, is relevant to medical ethics. Hauerwas argues that because medicine is a form of human activity with internal goods and standards of excellence intrinsic to its practice, it requires taking into account the notion of agency in the healing relationship. Finally, in the last chapter the specific religious discourse of Hauerwas' ethics is discussed in relation to secular medical ethics. In other words, this thesis raises the question of whether the reduction of medical ethics to a set of principles, as it is mostly the case today, represents a suitable picture of the reality of moral life in medicine.
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O'Donnell, Daniel Patrick. „Exploration of Positive Ethics Factors and Associations With Ethical Decision Making“. Cleveland State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=csu1420970900.
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Górski, Wojciech. „Business ethics“. Thesis, Monterey, California. Naval Postgraduate School, 2002. http://hdl.handle.net/10945/5918.
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Approved for public release; distribution is unlimited.The Polish public procurement and the Polish Ministry of Defense (MOD) acquisitions programs have been subject to frequent violations and abuses since the public procurement system was introduced in Poland, in 1995. The complex Polish economic situation and the MOD's budget constraints call for tools that allow public money to be managed properly. This thesis examines the laws and regulations binding the public procurement in Poland along with current ethical concerns that the MOD has encountered. This thesis further recommends elements of a Ethics Program, which the Polish MOD should adopt and implement within its procurement organizations.
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Vardy, Alan Douglas. „Romantic ethics /“. Thesis, Connect to this title online; UW restricted, 1996. http://hdl.handle.net/1773/9362.
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Górski, Wojciech. „Business ethics /“. Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2002. http://library.nps.navy.mil/uhtbin/hyperion-image/02Jun%5FGorski.pdf.
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Guedes, Mauricio Jose Machado. „Business ethics /“. Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2002. http://library.nps.navy.mil/uhtbin/hyperion-image/02Jun%5FGuedes.pdf.
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Booth, Norah. „Ethics Survey“. Thesis, The University of Arizona, 1992. http://hdl.handle.net/10150/292126.
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Hamman, J. N. (Johannes Nicolaas). „Poststructural ethics and the possibility of a general ethical theory“. Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51883.
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Thesis (MPhil)--University of Stellenbosch, 2000.ENGLISH ABSTRACT: This study is concerned with the possibility and characterisation of poststructural ethics and the ethics of general theories. It contains a review of selected readings on Modernity and provides a "snapshot" of an ethical system that is essentially rule based and privileges rationality. Some of the problems with such a system, such as inflexibility, tolerance based on superiority and force and the privileging of male gender is explored. It proceeds by perusing some literature on postmodernity as an open ethical system in which values are free floating and lists of rules are constantly produced and disregarded in a dizzying ethical free for all in which "anything goes". No value is considered more worthwhile than personal survival. As a starting point for reading Modernity and postmodernity together, Levinas introduces a radical perspective on ethics that can be read as a condemnation of postmodern morality. He relates an ethics in which the survival of the "other" is more important than the survival of the self. However, he does not ground the metaphysics of such a privilege in rationality or knowledge and hence does not turn it into an ethical rule, but rather, subtly shifts the responsibility for the other person to an ultimate responsibility for the Other as God. This radical responsibility is rejected by deconstruction which does not reject either postmodernity or Modernity but is an attempt to think through the limits of rule-orientated rationality, free-play and mystical metaphysics to produce an ethical awareness that has a sensitivity for the complexity of context. Through the notion of "writing", the peculiarities it displays and the objections it attracts, Derrida seeks to establish a uniquely ethical writing that is both a stable manifestation of ethics and a dynamic engagement with those subject to it. With these readings in the background the thesis attempts to provide a framework for poststructural ethics. It is an ethics based in the notion of friendship but does not ground itself in any guarantees. It re-evaluates rationality in terms of a sublime struggle for meaning and truth. This sublime struggle offers a unique perspective on political debates that strive towards responsible development for multicultural societies and also on a sociological approach to law and the ability to dispense justice without undue prejudice. The main contention of the thesis is that although poststructuralism does not suppose a grounding metaphysics in either rationality or responsibility towards God it cannot be satisfied with the self-indulgent nihilism of an "anything goes" postmodernism. Thus, it depends on the notion of a "complex system" that "self-organises" and produces limits through spontaneous connections. Through the working of deconstruction complex systems can take on a more human manifestation as friendships flourish and decay through the interaction of faces.
AFRIKAANSE OPSOMMING: Hierdie studie is gemoeid met die moontlikheid en karakterisering van poststrukturele etiek en die etiek van algemene teorië. Dit bevat In geselekteerde oorsig van Moderniteit en verskaf In "kiekie" van In etiese sisteem wat essentieël op reëls gebasseer is en rationaliteit privilegieer. Sommige probleme met so In sisteem, soos byvoorbeeld onbuigsaamheid, verdraagsaamheid gegrond in superioriteit, geweld en die privilegieering van manlikheid, word ondersoek. Die studie sit voort deur sommige literatuur oor postmoderniteit as In oop etiese sisteem onder oë te neem. So In sisteem veronderstel vryvloeiende waardes en lyste van reëls wat gedurig geproduseer en geabandoneer word in In duisligwekkende etiese vryspel wat beskryf kan word as "anything goes". Geen waarde word hoër geag as persoonlike oorlewing nie. As die beginpunt van In lesing wat Moderniteit en postmoderniteit met mekaar in verband bring verskaf Levinas In radikale perspektief op etiek wat verdoemend staan teenoor die moraliteit van postmoderniteit. Hy beskryf In etiek waarin die oorlewing van die "ander" meer belangrik geag word as die oorlewing van die self. Hy grond egter nie die metafisieka van so In voorreg in rationaliteit of kennis nie, en lê dit dus nie neer as In etiese reël nie, maar verskuif eerder op subtitle wyse verantwoordelikheid vir die ander persoon na In uiteindelike verantwoordelikheid vir die Ander as God. Laasgenoemde radikale verantwoordelikheid word deur dekonstruksie verwerp in In poging om postmoderniteit en Moderniteit saam te snoer en die limiete van reël-georiënteerde rationaliteit, vry-spel en mistiese metafisieka deur te dink. Hierdeur word 'n etiese gewaarwording geproduseer wat sensitiviteit vir die kompleksiteite van konteks vertoon. Deur die nosie van "skryf', die eienaardighede en teenkanting daaraan verbonde, is Derrida op soek na die neerlegging van In unike etiese skryf wat beide In stabille manifestasie van etiek is en 'n dinamiese betrokkenheid by die wat daaraan onderhewig staan. Met hierdie leeswerk in die agtergrond poog die tesis om 'n raamwerk vir poststrukturele etiek daar te stel. Dit is In etiek wat as basis die nosie van vriendskap aanvaar sonder om enige waarborge uit te deel. Rationaliteit word gere-evalueer in terme van In sublime stryd vir betekenis en waarheid. Hierdie sublime stryd bring 'n unieke perspektief na politieke debatte wat volhoubare ontwikkeling in multikulturele samelewings ten doel het en vir In sosiologiese benadering tot die reg en regsvaardigheid. Alhoewel poststrukturele etiek nie In metanarratief veronderstel, soos die etiek van Moderniteit, nie kan dit egter ook nie tevrede wees met die destabiliserende nihilisme van 'n "anything goes" postmodernisme nie. Poststrukturele etiek steun dus swaar op die idee van 'n "komplekse sisteem" wat self-organiseer en llrniette stel deur middel van spontane konneksievorming. Deur die werking van dekonstruksie kan so In komplekse sisteem ook in meer menslike terme verwoord word as vriendskappe wat groei en vergaan in die interaksie tussen "gesigte".
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Horner, David Alan. „The seeds of virtue : law and virtue ethical conceptions in Aquinas's ethics“. Thesis, University of Oxford, 2000. http://ora.ox.ac.uk/objects/uuid:91aff45b-df61-4435-937d-b8331ec20b86.
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There is a prima facie incompatibility between a law conception of ethics, in which law concepts (e.g. ought, rule, action) are basic, and a virtue conception of ethics, in which virtue concepts (e.g. character trait, ideal, agent) are basic. However, both conceptions contain elements that are needed for an adequate ethical account. Aquinas's conception of ethics is of interest, because it combines virtue and law components within a broadly Aristotelian account. I argue that Aquinas's virtue-and-law ethical conception is not ad hoc, but emerges from, expresses, and is grounded normatively, rationally, and motivationally in his general conception of practical thought. My first objective in the thesis is to explicate and defend an interpretation of Aquinas's understanding of practical thought as the rational determination of general good into particular action. I argue, first, that this interpretation expresses Aquinas's conception of the nature of practical thought, as reflected in Aquinas's central practical concepts of order, nature, good, and reason. Second, I argue that this interpretation is expressed in Aquinas's conception of the structure of practical thought, as reflected in general, specific, and particular conceptual levels of practical thinking, reasons, and forms of reasoning. My second objective in the thesis is to show that Aquinas's virtue-and-law account presupposes and develops this conception of practical thought, and briefly to indicate how insights from Aquinas's account elucidate relationships between virtue and law ethical conceptions.
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Waggoner, Jessica. „Ethics and Leadership: How Personal Ethics Produce Effective Leaders“. Scholarship @ Claremont, 2010. http://scholarship.claremont.edu/cmc_theses/26.
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With over 200 definitions of leadership, the question has evolved from ‘what is leadership?’ to ‘what is good leadership?” This paper analyzes the importance of personal ethics in leadership and how ethics produce effective leaders. The importance of understanding ethics, motivation to act as a role model and developing a plan of action for an organization are discussed because of their importance regarding development of good leadership. These key aspects suggest personal ethics positively affect leadership and when made a priority for leaders will produce ethical and effective leadership.
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Li, Yan. „The effects of business ethics course on students' ethical attitudes“. Thesis, University of Macau, 2006. http://umaclib3.umac.mo/record=b1677039.
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Blanton, Rebecca. „Virtual Teams and Intercultural Ethics: Preventative Measures for Ethical Dilemmas“. Master's thesis, University of Central Florida, 2013. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/5605.
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This thesis examines the ethical challenges faced by technical communicators working in global virtual teams. Virtual teams usage are becoming increasingly more popular and diverse. As a result, it is valuable for technical communicators to understand and recognize the challenges that are faced within global virtual teams in order to find solutions and preventive measures for these challenges. The ethical challenges present in global virtual teams were determined by examining the literature on virtual teams and intercultural ethics and conducting a survey of practicing technical communicators who have experience in virtual teams. The purpose of the survey was to determine the ethical challenges that are present for technical communicators and how these issues were resolved. The survey results reveal valuable approaches to resolving and preventing ethical challenges in virtual teams. This thesis contributes to a better understanding of virtual teams and intercultural ethics and examines the ethical challenges that are faced by technical communicators. Furthermore, the thesis presents preventive measures for addressing ethical challenges. Finally, the thesis also provides suggestions for future research into the ethical challenges that are faced within global virtual teams, particularly those related to cultural differences.M.A.
Masters
English
Arts and Humanities
English; Technical Communications
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CHERMAN, ANDREA. „CORPORATE CODE OF ETHICS AND THE ETHICAL DECISION-MAKING PROCESS“. PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2003. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=4274@1.
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O Código de Ética Corporativa, seu modelo e orientação
ética, forma de implementação e instrumentos utilizados
para suportá-lo, inseridos no programa de gestão ética,
influenciam no comportamento ético dos stakeholders
internos e, conseqüentemente, na Tomada de Decisão Ética
nas atividades diárias da organização. Este estudo avalia
se os valores expressos no documento de ética de fato
orientam a ação prática, gerando decisões éticas na
relação
com o consumidor final. A análise dá-se pelo cruzamento
de
três perspectivas: do gestor de ética sobre o expresso no
código e os instrumentos de suporte; a percepção do
Código
de Ética pela área jurídica, responsável por intermediar o
conflito com o consumidor; e a realidade prática extraída
dos processos públicos abertos pelos consumidores nos
órgãos de defensoria. A análise foi realizada em quatro
grandes organizações, de origens e características
distintas, todas pertencentes ao Setor de Planos Privados
de Assistência à Saúde, o qual historicamente concentra
grande número de reclamações dos consumidores, uma vez
que
está concebido sobre uma base de conflitos de interesses.
O
estudo revela que as organizações que adotam instrumentos
de gestão ética, inseridos em um programa consistente,
obtêm suporte ao código de ética e legitimam a
incorporação
dos valores entre os membros da organização, resultando
positivamente na tomada de decisão ética. Aquelas
organizações que não adotam instrumentos de gestão ética
para suportar o código de ética de modo consistente, não
conseguem legitimar a conduta ética e incorporá-la no
comportamento dos funcionários, resultando na tomada de
decisão não ética.The Corporate Code of Ethics, its format and ethical orientation, implementation framework and supporting tools included in the ethics management program, have a strong influence in the internal stakeholder ethical behavior, and, consequently, it reflects on the Ethical Decision Making Process in organizational daily activities. This study evaluates whether the values expressed in the ethics document, in fact, conduct the real practice in generating ethical decisions in the relationship organization- consumers. The analysis is done crossing three perspectives: from the ethics manager, the code content, values and supporting tools; from the lawyer advisory, the perception about the code of ethics, as it is the area in charge of mediating the conflicts with consumers; and the practiced reality extracted from the public prosecuting processes opened by consumers. This analysis was carried out in four large companies, with different histories and characteristics, but all pertaining to the same sector. The Sector of Private Health Care System concentrates a large number of consumers complaints, once the sector is built on a conflict of interest basis. This study reveals that the organizations, which adopt ethics supporting tools included in a consistent program, obtain support to the code of ethics and are able to legitimate the values among the organizational members. It results positively on the ethical decision making process. Those organizations that do not adopt supporting tools in a consistent way are not able to legitimate the ethical conduct and do not incorporate it to the employees behavior, generating non-ethical decision- making.
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Hanson, William Roderick. „Ethical leadership in higher education evolution of institutional ethics logic /“. Connect to this title online, 2009. http://etd.lib.clemson.edu/documents/1249065496/.
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Moberly, Jennifer Lynne. „The virtue of Bonhoeffer's ethics : a study of Dietrich Bonhoeffer's ethics in relation to virtue ethics“. Thesis, Durham University, 2009. http://etheses.dur.ac.uk/89/.
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Jennifer Moberly, 'The Virtue of Bonhoeffer's Ethics: A Study of Dietrich Bonhoeffer's Ethics in Relation to Virtue Ethics' (PhD, 2009) This study first explores the prima facie reasons for rejecting the possibility of seeing a close relationship between Bonhoeffer's Ethics and virtue ethics. However, a closer reading of his texts, and the examination of formulations of virtue ethics by Augustine, Thomas Aquinas, and Alasdair MacIntyre, lead to the conclusin that those grounds are insufficient for dismissing the possibility of such a relationship. Instead there is compelling evidence for the presence of virtue-ethical aspects in his treatment of justification and sanctification, his implicit anthropology and holistic conecption of human life, and especially in the theme of 'conformation' and the notion of 'simplicity'. Given the fact that there are some ways in which Bonhoeffer's Ethics appears to be positively related to virtue ethics, the study then examines how these aspects are related to elements of Barthian divine command ethics which are also present in Bonhoeffer's conception. The suggested conclusion is that the two forms of ethical thought were used throughout the writing periods in a dialectical integration within an overall vision of the agent participating (by grace) in the reality that Christ has reconciled all reality to God. Finally, the thesis considers how this understanding of Bonhoeffer's Ethics may be of use within contemporary debates, and advocates seeing it as a distinctive example of how virtue ethics may be articulated without compromising the role of grace.
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Skalbeck, Paul A. „Key components to an effective ethics training program“. Menomonie, WI : University of Wisconsin--Stout, 2007. http://www.uwstout.edu/lib/thesis/2007/2007skalbeckp.pdf.
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Cook, Roger. „Ethics at work : the discourse of business ethics : an investigation into ethical discourse in UK higher education and organisational contexts“. Thesis, University of West London, 2014. https://repository.uwl.ac.uk/id/eprint/1102/.
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This thesis aims to make an original contribution to the development of effective ethical discourse at work through the development of a conceptual model which reframes existent philosophical ideas and moral perspectives. Its intention is both to facilitate better personal understanding, and to enable improved moral communication between individuals, workforce communities and organisations. This is needed because the impacts of the banking crisis, and continued incidences of corporate wrongdoing are exposing the weaknesses in managerial capitalism, and provide evidence that the rhetoric of business values is sometimes at odds with reality. Contemporary organisations are also increasingly being required to explain and defend the values which shape their business conduct, an irreversible trend driven by factors such as the growth of the social media, increasing private ownership of wealth, shareholder activism, and stakeholder empowerment. The thesis presents a framework for ethical analysis and discourse. The research takes the form of transdisciplinary enquiry. Applying a critical realist perspective, relevant bodies of literature are reviewed, leading to the creation of a proposed analytical framework and an associated process model. It is proposed that together these comprise the tools to help the development of the ethical manager. Using a case study approach, the framework is first trialled among postgraduate professional MBA students. Based on initial research findings, a developed framework is then adapted and field-tested for relevance to practising managers in diverse organisational contexts, and potential further uses and applications considered. Concept testing demonstrates that a flexible managerial model of ethical analysis the thesis [proposes] is successfully developed for use by business practitioners, consultants and business ethicists. Management as a discipline is pragmatic in nature, drawing in an eclectic manner on differing academic disciplines, and the proposed model is similarly derived from a transdisciplinary approach to business ethics which seeks to gain insights from diverse disciplines, drawing from both moral philosophy and developmental psychology to create an original PREP framework and associated process model.
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Talbot, Sally. „The ethic of care: Critical and constructive transformations of ethics and epistemology“. Thesis, Talbot, Sally (1996) The ethic of care: Critical and constructive transformations of ethics and epistemology. PhD thesis, Murdoch University, 1996. https://researchrepository.murdoch.edu.au/id/eprint/50481/.
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Too many versions of the ethic of care miss what I consider to be the crucial insight of the original work of both Gilligan and Noddings: that the concrete, everyday response of care provides the grounds for a radical critique of prevailing liberal moral theory and for a transformed understanding of both ethics and reason. Liberal moral theory, I argue, explores the ethical potential of a form of rationality which celebrates the capacity to think in an abstract, universal and impartial way. The ethic of care, like liberal ethics based on duty, utility and contract, is also grounded in a set of epistemological assumptions. My assertion is, however, that the epistemological assumptions grounding care are not those privileging abstraction, universality and impartiality. Liberal moral theory insists on the notion of truth as a universal and unitary regulatory ideal, on the autonomy of separate knowing individuals and on the establishment of a common language.
The moral understandings of care, by contrast, locate truth in the elaboration of the particular contexts in which we function as knowers, identify knowers as selves-in-relation and seek out particular shared interests as the basis of a commonality in which to see together. The moral understandings of care entail a radical critique of the ethical and epistemological axioms of liberalism. From this critique, I draw an account of the ethic of care which both informs and is informed by partial reason. Although the sufficient conditions for caring are not quantifiable, I show that a number of ethical and epistemological imperatives can be drawn out of the endeavour to know and to care well. These imperatives suggest that creating and sustaining shared beliefs systems, mutual understandings and intersubjective agreements might be understood as the processes of selves-in-relation, for whom neither ethics nor epistemology is immutable. Drawing insights from feminist and non-feminist critics of liberal moral theory, from feminist moral theorists and epistemologists and from feminist post-colonial writings, my thesis establishes that the elaboration of an ethic of care can be a transformative project.
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Wellington, Alex. „The ethics of owning ideas applied ethics and intellectual property /“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ59159.pdf.
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Narraway, Katherine. „Empty ethics: Bodhisattva ethics in Nishitani Keiji's Religion and Nothingness“. Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32378.
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Writings about Buddhist ethics and Mahayana Buddhist ethics in particular cannot escape two basic problems. The first problem is that the often-misunderstood soteriological aim of Mahayana, achieving Nirvana, conflicts with the tradition's normative ethics because Nirvana is posited as transcending worldly conventions. The second problem is that Mahayana Buddhist emptiness ontology seems to destroy the idea of ethical action by revealing the fallacy of acting from the standpoint of an individual self. For these reasons, it has been said that Mahayana ethics is impossible. By utilizing the Zen Buddhist philosophy of Nishitani Keiji's Religion and Nothingness, I will demonstrate that these two problems are misinterpretations of basic Mahayana tenets and that when Mahayana soteriology and ontology are properly understood, they do not conflict with the tradition's normative ethics. Furthermore, I will use Nishitani's interpretation of the Bodhisattva to show that there is ethics without an ethical agent.Les écrits sur l'éthique bouddhiste en général et l'éthique bouddhiste mahayana en particulier font face à deux problèmes élémentaires. Le premier problème est que l'interprétation usuelle du but sotériologique mahayana, soit d'atteindre le nirvana, entre en conflit avec l'éthique normative traditionnelle, puisque le Nirvana propose une acception transcendant les conventions mondiales. Le second problème est que l'ontologie du vide bouddhiste mahayana semble détruire l'idée même d'une action éthique lorsqu'elle révèle le sophisme de l'action à partir du point de vue de l'individu. Ces deux problèmes affirmer qu'il n'existe pas d'éthique Mahayana. En nous appuyant sur la philosophie bouddhiste zen de Nishitani Keiji dans Religion and Nothingness, nous démontrerons que les deux problèmes découlent en fait d'interprétations erronées, et que si la sotériologie et l'ontologie mahayana sont interprétées adéquatement, elles ne s'opposent aucunement à l'éthique normative traditionnelle. De plus, nous utiliserons l'interprétation du concept de bodhisattva de Nishitani pour révéler qu'il peut y avoir éthique sans agent moral.
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Olen, Peter. „Post-Pragmatic Ethics: Consequences of Neopragmatism on Truth in Ethics“. Honors in the Major Thesis, University of Central Florida, 2005. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/793.
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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucfBachelors
Arts and Sciences
Philosophy
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Whitaker, Justin. „Ethics as a path : Kantian dimensions of early Buddhist ethics“. Thesis, Goldsmiths College (University of London), 2017. http://research.gold.ac.uk/20473/.
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In recent decades, Buddhist scholars have begun serious exploration into the theoretical dimensions of Buddhist ethics. However, due to the diversity of moral proclamations found in traditional texts and commentaries, it has been difficult to formulate a widely acceptable theory of Buddhist ethics. Working with the textual analyses of the Buddhist Pāli Canon and recent scholars of Buddhism, I present arguments for viewing early Buddhist ethics as broadly Kantian (deontological) in nature. The methodology follows that of previous authors in Buddhist ethics and in Comparative Religious Ethics with a focus on philosophical ethics and historical and textual studies. In constructing a framework of Buddhist ethics, this work draws from the ancient sources, primarily the Buddhist Pāli Canon, as well as the philological and historical work of previous Buddhist commentators and scholars. A similar construction of the ethics of Immanuel Kant (1724 – 1804) is based primarily on the recent writings on both the philosophy and life of Kant, and for source material critical English editions of Kant's primary works. The uniqueness of this work is found in the discussion of Buddhist ethics in the context of its theories of human nature and cosmology and secondarily in its revaluation of Kantian thought as a legitimate interlocutor for scholars of Buddhist ethics. This Kantian perspective, when combined with the insights gained from virtue ethics and consequentialist perspectives, provides a fuller understanding of Buddhist ethics. The findings suggest that Buddhist ethics may claim not only many of the same strengths, but also suffer the same weaknesses, as Kantian deontological moral theory.
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Price, J. C. „Marxism and ethics“. Thesis, University of Sussex, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.382475.
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Lawlor, Rob. „Gradability in ethics“. Thesis, University of Reading, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.429229.
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Mohammad, Hossein Shafiee Deh Abad. „Engineering & ethics“. Thesis, University of Bristol, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.288216.
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Freyenhagen, Fabian. „Adorno's negativistic ethics“. Thesis, University of Sheffield, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.425580.
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Bukoski, Michael, und Michael Bukoski. „Constitutivism in Ethics“. Diss., The University of Arizona, 2016. http://hdl.handle.net/10150/621117.
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Constitutivism is a kind of metaethical theory according to which one can explain reasons or normativity in terms of what is constitutive of agency. Any constitutivist theory makes three basic claims: (1) that some feature is constitutive of agency, (2) that one can explain reasons or normativity in its terms, and (3) that doing so has plausible first-order normative implications. I consider the paradigmatic constitutivist theories of Christine Korsgaard and J. David Velleman and the more recent variant developed by Michael Smith, and I argue that each fails adequately to justify at least two of the three basic constitutivist claims. I then argue that a constitutivist strategy can nevertheless be adapted to explain the necessary connection between normative judgment and motivation. More specifically, I argue that practical deliberation has two constitutive features. First, it aims at proceeding in a rational way from premises to conclusions. Second, it has an internal connection with motivation: barring weakness of will, people are motivated to act in accordance with their deliberative conclusions. Because a person's normative beliefs guide the course of her deliberation, and her deliberation motivates her action, a person will be motivated to act in ways that correspond to her normative beliefs, which her sincere normative judgments express. This account provides a cognitivist explanation for a phenomenon often taken to be the most important evidence for non-cognitivism or expressivism.
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Levchenko, A., und S. Martunenko. „Predictions and ethics“. Thesis, Видавництво СумДУ, 2012. http://essuir.sumdu.edu.ua/handle/123456789/26008.
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49
Brown, Steven G. „Realistic Virtue Ethics“. The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1339517161.
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McDanal, Charles E. „Ethics in Congress“. Thesis, This resource online, 1994. http://scholar.lib.vt.edu/theses/available/etd-06232009-063346/.
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