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Books on the topic 'Moral mazes'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 February 2022

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1

Jackall, Robert. Moral mazes: The world of corporate managers. 2nd ed. Oxford: Oxford University Press, 2010.

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Jackall, Robert. Moral mazes: The world of corporate managers. 2nd ed. New York: Oxford University Press, 2009.

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Jackall, Robert. Moral mazes: The world of corporate managers. 2nd ed. Oxford: Oxford University Press, 2010.

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4

Jackall, Robert. Moral mazes: The world of corporate managers. New York: Oxford University Press, 1988.

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Jackall, Robert. Moral mazes: The world of corporate managers. 2nd ed. New York: Oxford University Press, 2009.

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6

Jackall, Robert. Moral mazes: The world of corporate managers. 2nd ed. New York: Oxford University Press, 2009.

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7

Musschenga, Bert, and Anton van Harskamp, eds. What Makes Us Moral? On the capacities and conditions for being moral. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-6343-2.

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8

The morality maze: An introduction to moral ecology. Buffalo, N.Y: Prometheus Books, 1991.

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9

Sentimental Twain: Samuel Clemens in the maze of moral philosophy. Philadelphia: University of Pennsylvania Press, 1994.

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10

What makes us moral?: Science, religion, and the shaping of the moral landscape a Christian response to Sam Harris. Eugene, OR: Cascade Books, 2012.

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11

Through the moral maze: Searching for absolute values in a pluralistic world. Armonk, N.Y: North Castle Books, 1996.

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12

Through the moral maze: Searching for absolute values in a pluralistic world. New York, N.Y: Paragon House, 1994.

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13

Varlaam, Andreas. What makes teachers tick: A survey of teacher morale and motivation. London: Centre for Educational Research, 1992.

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14

The character of nations: How politics makes and breaks prosperity, family, and civility. New York: BasicBooks, 1997.

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15

Codevilla, Angelo. The character of nations: How politics makes and breaks prosperity, family, and civility. New York: Basic Books, 2009.

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16

Jones, Ellis. The better world shopping guide: Every dollar makes a difference. Gabriola Island, B.C: New Society Publishers, 2008.

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17

What makes health public?: A critical evaluation of moral, legal, and political claims in public health. Cambridge: Cambridge University Press, 2012.

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18

Astor, Carl. --who makes people different: Jewish perspectives on the disabled. New York, N.Y. (155 5th Ave., New York 10010): United Synagogue of America, Dept. of Youth Activities, 1985.

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19

Foundations for a new democracy: Corporate social investment in South Africa : how it works, why it works, who makes it work, and how it's making a difference. Johannesburg: Ravan Press, 1995.

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20

A, Baughman Fred. The ADHD fraud: How psychiatry makes "patients" of normal children. Victoria, BC: Trafford Pub., 2006.

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21

Jackall, Robert. Moral Mazes: The World of Corporate Managers. Oxford University Press, USA, 1989.

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22

Cook, David. Moral Maze. Abingdon Pr, 1990.

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23

Greco, Joan. The Moral Maze. Basic Books, 2008.

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24

Holland, Janet, Sheila Henderson, Rachel Thomson, Shena McGrellis, and Sue Sharpe. Through the Moral Maze. Tufnell Press, 2000.

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25

Cook, D. Through the Moral Maze. SPCK (Society for Promoting Christian Knowledge), 2001.

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26

The Moral Maze of Practice. King's Fund, 1996.

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27

Musschenga, Bert, and Anton van Harskamp. What Makes Us Moral? On the capacities and conditions for being moral. Springer, 2013.

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28

Musschenga, Bert, and Anton van Harskamp. What Makes Us Moral? On the capacities and conditions for being moral. Ingramcontent, 2015.

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29

Moral Maze: A Way of Exploring Christian Ethics. Society for Promoting Christian Knowledge, 2000.

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30

Murphy, Robert. A Path Through the Moral Maze (Cultural Matters). Perpetuity Press, 1994.

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31

Levy, Neil. What Makes Us Moral?: Crossing the Boundaries of Biology. Oneworld Publications, 2004.

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32

Gowans, Christopher W. Buddhist Moral Thought and Western Moral Philosophy. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190499778.003.0003.

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This essay discusses interpretations of Indian Buddhist moral thought in terms of common categories of Western moral philosophy. Problems are raised for interpretations of Buddhism as being committed to a theory of what makes an action morally right (specifically deontology, consequentialism, and virtue ethics). Following the lead of the poison arrow simile, a nontheoretical understanding of Buddhist moral thought is proposed: it was implicitly supposed that we do not need to act on the basis of universal moral principles but simply need to overcome the roots of unwholesome actions (greed, hatred, and delusion) and act skillfully. This interpretation is compared with other nontheoretical interpretations of Buddhist moral thought by reference to moral particularism, moral phenomenology, moral pluralism, and a nontheoretical conception of virtue ethics. It is also suggested that we should not be perplexed by the absence of explicit moral theory in Buddhism. Featured figures include Aristotle and Śāntideva.
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33

Sheena, McGrellis, ed. Through the moral maze: A quantitative study of young people's values. London: Tufnell, 2000.

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34

Moral Molecule: The New Science of What Makes Us Good or Evil. Penguin Random House, 2013.

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35

Codeville, Angelo. Character of Nations: How Politics Makes & Breaks Prosperity, Family & Civility. Basic Books, 2008.

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36

Crisp, Roger. Prudential and Moral Reasons. Edited by Daniel Star. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199657889.013.35.

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This chapter concerns the relation between prudential (“self-regarding” or “self-interested”) reasons and moral reasons. It begins with definitions of these types of reasons, arguing that moral reasons be understood as those described in ineliminably moral terminology, before moving on to central current views on reasons, well-being, and what makes actions right or wrong. Forms of egoism are distinguished and some objections to normative egoism answered. Views egoists might take on morality are then discussed, including that of Thrasymachus in Plato’s Republic. The following section covers impartial views, including the extreme form found in utilitarianism. The chapter then outlines the range of “dualistic” positions available, in which reasons are grounded both in the good of the agent and in morality. It concludes with discussion of some recent work on the relation of prudential and moral reasons.
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37

McKenny, Gerald. Karl Barth's Moral Thought. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192845528.001.0001.

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Does theological ethics articulate moral norms with the assistance of moral philosophy? Or does it leave that task to moral philosophy alone while it describes a distinctively Christian way of acting or form of life? These questions lie at the heart of theological ethics as a discipline. Karl Barth’s theological ethics makes a strong case for the first alternative. This book follows Barth’s efforts to present God’s grace as a moral norm in his treatments of divine commands, moral reasoning, responsibility, and agency. It shows how Barth’s conviction that grace is the norm of human action generates problems for his ethics at nearly every turn, as it involves a moral good that confronts human beings from outside rather than perfecting them as the kind of creature they are. Yet it defends Barth’s insistence on the right of theology to articulate moral norms, and it shows how Barth may lead theological ethics to exercise that right in a more compelling way than he did.
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38

Ernst, E. More Harm than Good?: The Moral Maze of Complementary and Alternative Medicine. Springer, 2018.

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39

Through the Moral Maze: Searching for Absolute Values in a Pluralistic World. Routledge, 2017. http://dx.doi.org/10.4324/9781315480053.

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40

Graham, Gordon. Was Reid a Moral Realist? Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198783909.003.0003.

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This chapter argues that, contrary to a very widely held view, Reid’s express disagreement with Hume on the matter of morality cannot satisfactorily be pressed into the “realism versus sentimentalism” dichotomy. Hume is certainly a sentimentalist, but there is good reason to interpret Reid’s use of the analogy between moral sense and sense perception in a way that does not imply the existence of “real” moral properties. Reid makes judgment central to the analogy, and this gives the exercise of an intellectual “power” primacy over passive sensual experience. The analogy thus allows him to apply the concepts “true” and “false” to moral judgments, without any quasi-realist appeal to moral facts.
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41

Youde, Jeremy. Primary Institutions, Secondary Institutions, and Moral Obligation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198813057.003.0003.

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Institutions are foundational to the English School and to the very concept of international society, so it makes sense that scholars would pay attention to them. What’s curious, though, is how much ambiguity permeates the discussion of primary and secondary institutions within English School theorizing. There is a lack of agreement among authors about what constitutes a primary institution, and secondary institutions receive almost no attention because they are merely formal organizations with no independent power within international society. This chapter distinguishes between primary and secondary institutions, describes the emergence of moral obligation and responsibility as a primary institution, explains why secondary institutions are constitutive of international society, and makes the case for global health governance as a secondary institution.
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42

Zak, Paul J. The Moral Molecule: the new science of what makes us good or evil. Dutton, [, 2012.

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43

The Moral Molecule: the new science of what makes us good or evil. Bantam Books (Transworld Publishers a division of the Random House Group), 2012.

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44

Franklin, Christopher Evan. A Theory of Moral Accountability. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190682781.003.0003.

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This chapter develops a theory of moral accountability—an account of the conditions under which agents deserve praise and blame. Despite some claims, libertarianism is motivated not simply, or even primarily, by a detached set of abstract reflections on the metaphysical structure of reality but rather by an interpersonal engagement with one another. Paying careful attention to the nature of justifications, excuses, and exemptions, it is argued that an agent is morally accountable for an action only if she has free will, understood to consist in the opportunity to exercise the abilities of reflective self-control in more than one way. Importantly, this chapter makes no claim about the precise nature of the abilities and opportunities involved in free will, and thus the theory so far developed is neutral between compatibilism and incompatibilism.
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45

Eggers, Daniel. Religious Conflict and Moral Consensus. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198803409.003.0015.

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This chapter is devoted to Hobbes’s attempt to set up the moral theory that grounds his political argument in a way that makes it equally acceptable to proponents of quite different religious and ideological views. The purpose of the chapter is, first, to demonstrate that Hobbes does in fact pursue this strategy and appeal to a consensus omnium at various points of his derivation of the state of war and his doctrine of natural law and natural right; secondly, to systematically describe Hobbes’s underlying approach as an example of ‘extra-moral justification’ and contrast it with John Rawls’s appeal to an ‘overlapping consensus’ as an example of ‘intra-moral justification’; and thirdly, to assess the respective merits of the two types of moral justification with regard to the challenge of religious pluralism.
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46

Nolfi, Kate. Food Choices and Moral Character. Edited by Anne Barnhill, Mark Budolfson, and Tyler Doggett. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199372263.013.24.

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This chapter argues that morally unreflective and non-deliberative actions and choices manifest an important dimension of people’s moral characters, one that has often been overlooked or underemphasized by philosophers. Many of the choices that people make and the actions that they perform in the course of eating are significantly dissociated from moral reflection and deliberation, and so a careful study thereof promises to help illuminate the connection between moral characters and all that people do in the absence of moral deliberation and reflection. In that spirit, this chapter explores how and why it makes sense to think that the way people eat manifests their moral characters, and then investigates what a person’s morally unreflective and non-deliberative food- and diet-related choices and actions may reveal about whether (and to what extent) the person is praiseworthy or admirable, qua moral agent.
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47

Kasperbauer, T. J. Managing Moral Psychology for Animal Ethics. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190695811.003.0008.

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This chapter makes practical suggestions for managing moral psychology for ethical goals. It does so by looking at interventions aimed at 1) altering human psychology and 2) restricting the impact of morally objectionable psychological biases. The chapter provides justification for intervening to change people’s attitudes toward animals, within the context of debates over the permissibility of “nudges.” Empirical research on reducing bias between groups of human beings is discussed in order to inform proposals for changing attitudes to animals. Classic moral goals in animal ethics are also discussed, with an eye toward how these goals could be assisted by having a better understanding of moral psychology.
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48

Irwin, Terence H. Mental Health as Moral Virtue. Edited by K. W. M. Fulford, Martin Davies, Richard G. T. Gipps, George Graham, John Z. Sadler, Giovanni Stanghellini, and Tim Thornton. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199579563.013.0004.

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Plato, Aristotle, and the Stoics identify mental health with moral virtue. Are they right? We might be inclined to disagree with him if we believe that mental health is good for the agent, whereas virtues of character are good for other people. These philosophers answer that the mental features of the virtues of character are also features of a person's good. Still, their demands for psychic unity and cohesion might appear to exaggerate reasonable conditions on mental health. In the view of these philosophers, our conception of mental health should make us aware of the aspects of agency that we value. We do not refer to different characteristics when we think of mental health and when we think of moral virtue. The main question is not about whether we choose to confine the expression "mental health" to the minimal condition, but about what makes the minimal condition valuable. It turns out to be difficult to explain why the minimal condition is valuable without also endorsing the moral virtues.
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49

Tannenbaum, Julie. Moral Responsibility without Wrongdoing or Blame. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198828310.003.0007.

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In most discussions of moral responsibility, an agent’s moral responsibility for harming or failing to aid is equated with the agent’s being blameworthy for having done wrong. In this paper, it is argued that one can be morally responsible for one’s action even if the action was not wrong, not blameworthy, and not the result of blameworthy deliberation or bad motivation. This makes a difference to how we should relate to each other and ourselves in the aftermath. Some people have blown off their responsibility when they shouldn’t have, and others have held themselves responsible—or second and third parties have held them responsible—as if they were wrongdoers and blameworthy when neither is the case.
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50

Cook, Daniel Thomas. The Moral Project of Childhood. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479899203.001.0001.

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The Moral Project of Childhood argues and demonstrates that fundamental problems stemming from a growing acceptance of children’s moral, spiritual, intellectual, and behavioral pliability drive the assembly of a contemporary “moral architecture” of childhood from extensive maternal responsibility coupled with the increasingly hegemonic presence and existence of child subjecthood. Drawing on materials published in periodicals intended for women and mothers from the 1830s to the 1930s, the book examines how mothers—and, later, commercial actors—found themselves compelled to consider children’s interiorities: their perspectives, needs, wants, pleasures, and pains. In this process, the child’s subjectivity progressively, albeit unevenly, arises as a form of authority in a variety of contexts, including discourses about Christian motherhood, the elements of cultural taste, and the discipline and punishment of children, as well as in machinations about play and toys, questions of children’s property rights, and the uses of money by and for children. The book considers the Protestant origins of the child consumer—a somewhat unlikely pairing—and makes visible and relevant the prefigurative elements and rhetorics from which the child consumer emerges as a contemporary, dominant, and normative ideal.
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