Journal articles: 'Moral mazes'

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Doherty, Elizabeth M., and Robert Jackall. "Moral Mazes: The World of Corporate Managers." Academy of Management Review 15, no. 2 (April 1990): 331. http://dx.doi.org/10.2307/258161.

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Maines, David R., and Robert Jackall. "Moral Mazes: The World of Corporate Managers." Social Forces 67, no. 4 (June 1989): 1088. http://dx.doi.org/10.2307/2579735.

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Maanen, John Van, and Robert Jackall. "Moral Mazes: The World of Corporate Managers." Administrative Science Quarterly 34, no. 2 (June 1989): 311. http://dx.doi.org/10.2307/2989903.

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Harrell, Bill Jack. "Moral Mazes: The World of Corporate Managers." Anthropology of Work Review 11, no. 2 (June 1990): 10–12. http://dx.doi.org/10.1525/awr.1990.11.2.10.

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Heelas, Paul, and Robert Jackall. "Moral Mazes: The World of Corporate Managers." Man 25, no. 2 (June 1990): 363. http://dx.doi.org/10.2307/2804602.

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MORRILL, C. "Getting By in a Bureaucracy: Moral Mazes." Science 244, no. 4906 (May 19, 1989): 836–37. http://dx.doi.org/10.1126/science.244.4906.836.

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Jackall, Robert. "Moral mazes: The world of corporate managers." International Journal of Politics, Culture and Society 1, no. 4 (June 1988): 598–614. http://dx.doi.org/10.1007/bf01390690.

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MOFFATT, MICHAEL. "Moral Mazes: The World of Corporate Managers. ROBERT JACKALL." American Ethnologist 21, no. 3 (August 1994): 634–35. http://dx.doi.org/10.1525/ae.1994.21.3.02a00160.

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Maines, D. R. "Moral Mazes: The World of Corporate Managers. By Robert Jackall. Oxford University Press. 249 pp. $21.95." Social Forces 67, no. 4 (June 1, 1989): 1088–90. http://dx.doi.org/10.1093/sf/67.4.1088.

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Norton, Thomas W. "The Narcissism and Moral Mazes of Corporate Life: A Comment on the Writings of Howard Schwartz and Robert Jackall." Business Ethics Quarterly 2, no. 1 (January 1992): 75–81. http://dx.doi.org/10.2307/3857225.

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A growing number of organizational theorists have become skeptical about some of the more hallowed ideas of their field. They sense that there is a serious divergence between the nature of organizational life as it is described in theory and as it is experienced in practice. And they believe, therefore, that some corrective efforts are in order to redress this problem.

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Donaldson, Thomas. "Moral Mazes: The World of Corporate Managers, Robert Jackall. New York and Oxford: Oxford University Press, 1988, vii + 249 pages." Economics and Philosophy 7, no. 2 (October 1991): 295–300. http://dx.doi.org/10.1017/s0266267100001450.

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Solomon, Robert C. "Corporate Roles, Personal Virtues: An Aristotelean Approach to Business Ethics." Business Ethics Quarterly 2, no. 3 (July 1992): 317–39. http://dx.doi.org/10.2307/3857536.

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Each of us is ultimately lonely, In the end, it's up to each of us and each of us alone to figure out who we are and who we are not, and to act more or less consistently on those conclusions.–Tom Peters, “The Ethical Debate” Ethics Digest Dec 1989, p. 2.We are gratefully past that embarrassing period when the very title of a lecture on “business ethics” invited—no, required—those malapert responses, “sounds like an oxymoron” or “must be a very short lecture.” Today, business ethics is well-established not only in the standard curriculum in philosophy in most departments but, more impressively, it is recommended or required in most of the leading business schools in North America, and it is even catching on in Europe (one of the too rare instances of intellectual commerce in that direction). Studies in business ethics have now reached what Tom Donaldson has called “the third wave,” beyond the hurried-together and overly-philosophical introductory textbooks and collections of too-obvious concrete case studies, too serious engagement in the business world. Conferences filled half-and-half with business executives and academics are common, and in-depth studies based on immersion in the corporate world, e.g. Robert Jackall’s powerful Moral Mazes, have replaced more simple-minded and detached glosses on “capitalism” and “social responsibility.” Business ethics has moved beyond vulgar “business as poker” arguments to an arena where serious ethical theory is no longer out-of-place but seriously sought out and much in demand.

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Xiao, Qianguo, Chunmei Hu, and Ting Wang. "Mindfulness Practice Makes Moral People More Moral." Mindfulness 11, no. 11 (August 14, 2020): 2639–50. http://dx.doi.org/10.1007/s12671-020-01478-4.

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Holmes, Bob. "What makes us moral?" New Scientist 218, no. 2917 (May 2013): 48. http://dx.doi.org/10.1016/s0262-4079(13)61262-2.

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Boostrom, Robert. "What Makes Teaching a Moral Activity?" Educational Forum 63, no. 1 (March 31, 1999): 58–64. http://dx.doi.org/10.1080/00131729808984388.

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Biggar, Nigel. "Compromise: What Makes it Bad?" Studies in Christian Ethics 31, no. 1 (October 24, 2017): 34–48. http://dx.doi.org/10.1177/0953946817737926.

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This article considers what makes a compromise bad. First, it defines a compromise as a decision involving a loss of good (i.e., an evil), which should therefore be accompanied by ‘agent-regret’. Regret, however, is not moral guilt. Pace proponents of ‘dirty hands’, a morally right compromise cannot retain elements of moral wrongness (as distinct from non-moral evil). Second, the article proceeds to elaborate the features of bad compromise further in terms of common moral sense: the preference of less rather than more of a single good; the preference of an inferior to a superior good; and the violation of an absolute moral rule. Third, it extends its elaboration in terms of three historical cases: the abandonment of strategic promotion of a good; tactical suspension for insufficient reasons; complicity in indubitable and certain injustice to avoid tolerable costs; and the violation of a basic principle of justice as distinct from normal judicial process. Finally, it adds a methodological epilogue, in which it reflects on whether its treatment of the topic has been sufficiently theological.

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Shoaps, Robin. "“Moral irony”." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 17, no. 2 (June 1, 2007): 297–335. http://dx.doi.org/10.1075/prag.17.2.05sho.

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This paper presents an ethnographically sensitive account of a family of modal constructions in Sakapultek, a Mayan language spoken in highland Guatemala. The constructions in question share many characteristics with those that have been analyzed as ironic in English and are dubbed “moral irony,” due both to their similarities to irony in other languages and to their primary interactional function. The morphosyntactic composition and semiotic processes involved in moral irony are described and the proposed account of these semiotic properties makes use of Goffman’s distinction between author, animator and principal as dimensions of the speaker role. The indexical properties of moral irony are demonstrated and it is argued that they play a greater role in determining ironic meaning than speaker intentions. Using extended examples from naturally-occurring talk, the paper also demonstrates how irony functions in evaluative stance-taking in Sakapultek. Such examples illustrate both the relatively presupposing and entailing aspects of moral irony’s indexical meaning. Moral irony is argued to be modal in that it projects hypothetical or unreal possible worlds and ironic in that it indirectly and negatively evaluates the stances of an imagined principal. Finally, on the ethnographic level, moral irony is examined in light of what it reveals about Sakapultek notions of moral personhood.

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Inaku, Saifulhaq, and Muhammad Nur Iman. "Pendidikan Karakter Berbasis Akhlaq." Irfani 16, no. 1 (August 31, 2020): 69–81. http://dx.doi.org/10.30603/ir.v16i1.1402.

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Character education is the mandate of the Pancasila and the 1945 Constitution, so that the government makes character development as one of the national development priority programs. There have been many concepts of character education offered in the world of education, but what concerns the author is Character Based Moral Education. This research is a documentary research study whose study focuses on the analysis or interpretation of written materials based on the context. The material is in the form of published notes, textbooks, newspapers, manuscripts, articles, and the like. The results showed that character-based character education leads to the creation of the character of students who are experts in worship, have moral values, namely morals to God, morals to both parents, morals to teachers, morals to others, to be good citizens, to do good citizenship good deeds for all humanity. This journal certainly has shortcomings, therefore constructive criticism and suggestions are expected for its perfection.

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Parveen, Dr Rashida, and Dr Khadija Aziz. "An Overview of the Common Moral Teachings Islam and Hinduism Based Religions." Fahm-i-Islam 3, no. 1 (June 30, 2020): 147–58. http://dx.doi.org/10.37605/fahm-i-islam.3.1.10.

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The study of world religions makes it clear that after the basic teachings of every religion, which had came into being after the arrival of human beings in this world, the moral teachings have been given the utmost importance. The improvement in the individual and collective life of people depends on moral education which gives them the feeling of an atmosphere of peace and tranquility in the world. The teachings of moral education also gives a sense of equality in a society in which everyone is assured of the protection of his/her rights and interests. Resultantly, in a society where the roots of "good morals" are strong, society never goes astray. The importance of morality for the individual and collective life of human beings could be gauged by the fact that all religious leaders of the world teach their followers good morals and human rights. The moral teachings also help in distinguishing lawful, unlawful, good, and evil. The religious leaders forbid followers to do things that make them or their social life suffer in the wrong way.

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Wheatley, T., and J. Haidt. "Hypnotic Disgust Makes Moral Judgments More Severe." Psychological Science 16, no. 10 (October 1, 2005): 780–84. http://dx.doi.org/10.1111/j.1467-9280.2005.01614.x.

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Waller, Bruce. "Denying Moral Responsibility: The Difference It Makes." Analysis 49, no. 1 (January 1989): 44. http://dx.doi.org/10.2307/3328898.

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Marwah, Inder S. "What Nature Makes of Her: Kant's Gendered Metaphysics." Hypatia 28, no. 3 (2013): 551–67. http://dx.doi.org/10.1111/j.1527-2001.2012.01277.x.

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Women's exclusion from political enfranchisement in Kant's political writings has frequently been noted in the literature, and yet has not been closely scrutinized. More often than not, commentators suggest that this reflects little more than Kant's sharing in the prejudices of his era. This paper argues that, for Kant, women's civil incapacities stem from defects relating to their capacities as moral agents, and more specifically, to his teleological account of the conditions within which we, as imperfect beings, develop our moral capacities. Women are not incidentally or tangentially excluded from the boundaries of political and moral agency, but rather must adopt an explicitly nonmoral character if we are to understand humanity as moving toward its naturally given, moral ends. I argue (1) that Kant's teleological view of human development requires women to develop an explicitly nonmoral character; (2) that this teleology is inextricable from his view of the moral agency that human—and not merely rational—beings are capable of; and (3) that taken together, these suggest that women's subordinate status is internally connected to Kant's view of moral personhood.

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Beit-Hallahmi, Benjamin. "Parenting, not religion, makes us into moral agents." Behavioral and Brain Sciences 29, no. 5 (October 2006): 464–65. http://dx.doi.org/10.1017/s0140525x06249100.

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The universal early experience of all humans, which means being totally dependent on caretakers who attempt to inculcate impulse control, should be considered as the psychological framework for the creation of significant supernatural agents. The same early experiences put us at the center of a moral universe, but there is no necessary connection between the two processes. We do not need disgruntled ancestors to make us behave; disgruntled parents will do.

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Fox, Philip. "Agency & the Pill that Makes us Moral." Grazer Philosophische Studien 92, no. 1 (2015): 127–35. http://dx.doi.org/10.1163/9789004310841_008.

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PARTHEMORE, JOEL, and BLAY WHITBY. "WHAT MAKES ANY AGENT A MORAL AGENT? REFLECTIONS ON MACHINE CONSCIOUSNESS AND MORAL AGENCY." International Journal of Machine Consciousness 05, no. 02 (December 2013): 105–29. http://dx.doi.org/10.1142/s1793843013500017.

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O'Connor, David. "MORAL RELATIVISM AND THE EUTHYPHRO DILEMMA." Think 15, no. 42 (December 9, 2015): 71–78. http://dx.doi.org/10.1017/s1477175615000391.

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What makes a morally right action morally right and a morally wrong action morally wrong? For clarity's sake, let us divide the question. First, what makes a particular action the morally right action in some situation, that is, what makes it morally obligatory? Second, what makes a particular action a (but not the) morally right action in some situation, that is, what makes it morally permissible (and optional)? And third, what makes a morally wrong action morally wrong (that is, morally impermissible) in some situation?

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SMILANSKY, SAUL. "Moral Demands, Moral Pragmatics, and Being Good." Utilitas 22, no. 3 (July 30, 2010): 303–8. http://dx.doi.org/10.1017/s095382081000021x.

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I point out an odd consequence of the role that broadly pragmatic considerations regularly (and reasonably) play in determining moral demands. As a result of the way in which moral demands are formed, it turns out that people will frequently become morally good in a strange and rather dubious way. Because human beings are not very good, we will lower our moral demands and, as a result, most people will turn out, in an important sense, to be morally good. Our relative badness, by giving us good reasons to limit moral demands, makes us morally good.

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Fraser, B. "What Makes us Moral? Crossing the Boundaries of Biology." Biology & Philosophy 21, no. 3 (June 2006): 443–52. http://dx.doi.org/10.1007/s10539-005-6923-3.

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Orth, Ulrich R., Stefan Hoffmann, and Kristina Nickel. "Moral decoupling feels good and makes buying counterfeits easy." Journal of Business Research 98 (May 2019): 117–25. http://dx.doi.org/10.1016/j.jbusres.2019.01.001.

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Corradetti, Claudio. "What Makes Us Human? Evolution, Intentionality and Moral Progress." Jus Cogens 3, no. 1 (March 25, 2021): 1–10. http://dx.doi.org/10.1007/s42439-021-00034-5.

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Sussman, David. "From Deduction to Deed: Kant's Grounding of the Moral Law." Kantian Review 13, no. 1 (March 2008): 52–81. http://dx.doi.org/10.1017/s1369415400001096.

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In the Critique of Practical Reason, Kant presents the moral law as the sole ‘fact of pure reason’ that neither needs nor admits of a deduction to establish its authority. This claim may come as a surprise to many readers of his earlier Groundwork of the Metaphysics of Morals. In the last section of the Groundwork, Kant seemed to offer a sketch of just such a ‘deduction of the supreme principle of morality’ (GMS 4: 463). Although notoriously obscure, this sketch shows that Kant hoped to base the moral law in the freedom that rational agents can claim as members of the ‘intelligible world’ that transcendental idealism makes available to us. In contrast, the second Critique abandons all aspirations of deriving morality from more basic notions of freedom and practical rationality.

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Guyer, Paul. "THE OBLIGATION TO BE VIRTUOUS: KANT'S CONCEPTION OF THETUGENDVERPFLICHTUNG." Social Philosophy and Policy 27, no. 2 (June 16, 2010): 206–32. http://dx.doi.org/10.1017/s0265052509990215.

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AbstractIn theMetaphysics of Morals, Kant makes a distinction betweenduties of virtue and the obligation to be virtuous. For a number of reasons, it may seem as if the latter does not actually require any actions of us not already required by the former. This essay argues that Kant does succeed in describing obligations that we have to prepare for virtuous conduct that are different from simply fulfilling specific duties of virtue, and that in so doing he describes an important element of the moral life.

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Hampton, Jean. "Naturalism and Moral Reasons." Canadian Journal of Philosophy Supplementary Volume 21 (1995): 107–33. http://dx.doi.org/10.1080/00455091.1995.10717435.

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Why are traditional ‘objectivist’ theories of morality, such as those put forward by Aristotle, or Kant, or even Bentham, commonly thought not to pass ‘scientific muster’ insofar as they are not ‘naturalist’? My interest in this question is based on my being a moral objectivist, but answering this question is one that moral skeptics should be as interested in as I. The view that the commitments of science preclude us from accepting such theories is the basis of the moral skeptic's position. Yet showing what is wrong with a moral objectivist position is surprisingly difficult. It involves reflecting on what ‘scientific muster’ is supposed to be, and on why a theory is commonly thought to be disreputable unless it passes it. It also involves locating the ‘queer’ element in objectivist moral theory that makes it scientifically disreputable. Yet, as I hope to show in this article, there is no commonly accepted statement of what makes a theory scientifically acceptable or unacceptable, and (perhaps even more surprisingly) no rigorous account of what the queer component of objectivist moral theory is that makes any such theory scientifically unacceptable.

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Kappel, Klemens. "How moral disagreement may ground principled moral compromise." Politics, Philosophy & Economics 17, no. 1 (September 20, 2017): 75–96. http://dx.doi.org/10.1177/1470594x17729132.

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In an influential article, Simon C. May forcefully argued that, properly understood, there can never be principled reasons for moral compromise (May, 2005). While there may be pragmatic reasons for compromising that involve, for instance, concern for political expediency or for stability, there are properly speaking no principled reasons to compromise. My aim in the article is to show how principled moral compromise in the context of moral disagreements over policy options is possible. I argue that when we disagree, principled reasons favoring compromises or compromising can assume a more significant part of what makes a position all things considered best, and in this way disagreement can ground moral compromise.

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Kutsevich, Yu A. "Linguostylistic Means Expressing the Antithesis "Materialism − Moral Values" in John Braine’s Novel "Room at the Top" Exemplified by the Images of Susan Brown and Alice Aisgill." Bulletin of Kemerovo State University 21, no. 1 (May 29, 2019): 223–31. http://dx.doi.org/10.21603/2078-8975-2019-21-1-223-231.

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The study explores the linguostylistic means in John Braine’s novel "Room at the Top" (1957), which enabled the author to show the character’s inner conflict between his craving for wealth and power and his morals, or the conflict of social stereotypes about happiness and authenticity treated in this article as the real self of Joe Lampton. The true self makes itself evident through the contradictions that torture him in the course of his efforts to overcome social barriers and renounce moral values. The research objective was to analyze the interconnection between the expressive means in the novel and the sense they imply. The linguostylistic, motivic, contextual, and definitional analysis revealed that the antithesis "materialism – moral values" is presented in the opposition of the images of two women. Both play a significant role in the main character’s destiny. The antithesis is conveyed with the help of expressive means, such as contextual antonyms, evaluative vocabulary, syntactic parallelism, irony, climax, metaphor, etc. Susan Brown’s image embodies Joe Lampton’s material values, while that of Alice Aisgill personifies his moral values and the gradual loss of his authenticity.

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Blosser, Philip. "What Makes Experience “Moral”? Dietrich von Hildebrand vs. Max Scheler." Quaestiones Disputatae 3, no. 2 (2013): 69–84. http://dx.doi.org/10.5840/qd20133219.

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Sen, Amartya. "Economics, Business Principles and Moral Sentiments." Business Ethics Quarterly 7, no. 3 (July 1997): 5–15. http://dx.doi.org/10.2307/3857309.

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Abstract:This essay discusses the place of business principles and of moral sentiments in economic success, and examines the role of cultures in influencing norms of business behavior. Two presumptions held in standard economic analysis are disputed: the rudimentary nature of business principles (essentially restricted, directly or indirectly, to profit maximization), and the allegedly narrow reach of moral sentiments (often treated to be irrelevant to business and economics). In contrast, the author argues for the need to recognize the complex structure of business principles and the extensive reach of moral sentiments by using theoretical considerations, a thorough analysis of Adam Smith’s work, and a careful interpretation of Japan’s remarkable economic success. Referring to the economic corruption in Italy and the “grabbing culture” in Russia, he further shows how deeply the presence or absence of particular features of business ethics can influence the operation of the economy, and even the nature of the society and its politics. Being an Indian himself, he warns against grand generalizations like the superiority of “Asian values” over traditional Western morals. To conclude, it is diversity—over space, over time, and between groups —that makes the study of business principles and moral sentiments a rich source of understanding and explanation.

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Malle, Bertram F. "Moral Judgments." Annual Review of Psychology 72, no. 1 (January 4, 2021): 293–318. http://dx.doi.org/10.1146/annurev-psych-072220-104358.

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Research on morality has increased rapidly over the past 10 years. At the center of this research are moral judgments—evaluative judgments that a perceiver makes in response to a moral norm violation. But there is substantial diversity in what has been called moral judgment. This article offers a framework that distinguishes, theoretically and empirically, four classes of moral judgment: evaluations, norm judgments, moral wrongness judgments, and blame judgments. These judgments differ in their typical objects, the information they process, their speed, and their social functions. The framework presented here organizes the extensive literature and provides fresh perspectives on measurement, the nature of moral intuitions, the status of moral dumbfounding, and the prospects of dual-process models of moral judgment. It also identifies omitted questions and sets the stage for a broader theory of moral judgment, which the coming decades may bring forth.

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Breuer, Irene. "The Ego as Moral Person. Husserl’s Concept of Personhood in the Context of his Later Ethics." Miscellanea Anthropologica et Sociologica 20, no. 1 (May 25, 2019): 15–35. http://dx.doi.org/10.26881/maes.2019.1.01.

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Husserl’s philosophy has ethical roots. In the well-known Crisis text, he speaks of the task of philosophers as “functionaries of mankind” (Crisis: 17). “To be human is essentially to be a human being in a socially and generatively united civilisation” (Crisis: 15). The philosopher bears a responsibility for “the true being of mankind” (Crisis:17) for it is through philosophy that mankind’s being towards a telos can come to realisation. This task, to which “we are called” (Crisis: 17) can only be accomplished on the grounds of the human person as a moral person. In the following I would thus like to show that Husserl’s statements are only comprehensible from out of the ethical-moral reflections underlying his concept of personhood in the context of his later ethical thought. An analysis of Husserl’s concept of personhood can shed light on the task of philosophy and make comprehensible not only his phenomenological ethics but also his phenomenological anthropology.

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Suhada, Suhada, Ibnu Nur Muhamad Akbar, and H. Alwi. "Upaya Bimbingan Orang Tua Dalam Membentuk Akhlak Anak." CICES 6, no. 2 (August 24, 2020): 180–91. http://dx.doi.org/10.33050/cices.v6i2.1151.

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This study examines the role of parents in shaping children's morals at the Ibnu Syuhada Education Foundation. Moral education which is only limited to the concept of theoretical discussion in the literature, very interesting to study. The aim is to critically analyze how to encourage parents in compiling children's character at the Ibnu Syuhada Education Foundation in the City of Tangerang. As a result it is expected to be able to use consideration for parents or foundations in forming the morals of al-karimah in educational institutions.This research is a qualitative study,which makes the Ibnu Syuhada Education Foundation Tangerang City as a research site. The method used in this study is the method of observation, interviews, and observation. Then the data are analyzed in a complete way using the Miles and Hubermen model, namely data collection, data reduction, data display, then drawing conclusions / verification (drawing conclusions. The results showed: (1) the application of moral education in Yaspi Ibnu Syuhada was in accordance with the objectives of education. Based on observations during the research in the learning process with the intention of the teacher and students have implemented it. (2) provide education in accordance with the curriculum that has been applied at the Ibnu Syuhada Education Foundation and ask students at the specified time (3) provide role models in worship and exemplary morals in al-karimah and provide protection for children to practice their knowledge obtained from madrasa while at home.

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O'FLAHERTY, NIALL. "WILLIAM PALEY'S MORAL PHILOSOPHY AND THE CHALLENGE OF HUME: AN ENLIGHTENMENT DEBATE?" Modern Intellectual History 7, no. 1 (February 26, 2010): 1–31. http://dx.doi.org/10.1017/s1479244309990254.

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This essay offers a reassessment of William Paley's Principles of Moral and Political Philosophy (1785). It focuses on his defence of religious ethics from challenges laid down in David Hume's Enquiry Concerning the Principles of Morals (1751). By restoring the context of theological/philosophical debate to Paley's thinking about ethics, the essay attempts to establish his genuine commitment to a worldly theology and to a programme of human advancement. This description of orthodox thought takes us beyond the bipolar debate about whether intellectual culture in the period was religious or secular: it was clearly religious; the question is: what kind of religion? It also makes questionable the view that England was somehow isolated from so-called Enlightenment currents of thought that were thriving elsewhere on the Continent. The “science of man”, far from being the sole preserve of Scottish and continental thinkers, also provided the basis for moral thought in eighteenth-century England.

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Yurtsever, Gülçimen. "Gender-related differences in moral imagination." Social Behavior and Personality: an international journal 38, no. 4 (May 1, 2010): 515–22. http://dx.doi.org/10.2224/sbp.2010.38.4.515.

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In this study gender-related differences in moral imagination were examined. Data were obtained from 241 employees at a bank in Ankara, Turkey. The participants were lower- and middle-level managers, head economist, and workers at the head office. According to t test results, there were differences between females and males in the moral imagination scale and subscales (Yurtsever, 2006). The mean of moral imagination and its subscales for females was higher than that for males. Implications for business practice are discussed.

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Kent, Bonnie. "Moral Provincialism." Religious Studies 30, no. 3 (September 1994): 269–85. http://dx.doi.org/10.1017/s0034412500022885.

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Suppose that I stand firmly in what Alasdair MacIntyre describes as the Thomistic tradition of moral enquiry. I try my best to recover a historical understanding of Aquinas's teachings, and I refuse to let my philosophical opponents set the terms of debate. Now suppose that you yourself are one of my opponents: a Buddhist, a Jew, a Muslim or perhaps a secular humanist. (It makes no difference whether or not you believe in God, just so long as whatever theological commitments you might have diverge sharply from my own.) Finally, suppose that I have always found you a considerate neighbour, a friendly and responsible colleague, and a reliable contributor to worthy causes: you run the neighbourhood recycling programme, do volunteer work at an AIDS hospice, and serve as den mother of your son's Cub Scout troop. All of my experience suggests that you are, by commonly accepted standards, morally admirable; but you don't believe in God, or at least your own understanding of God and God's law differs significantly from my own. Am I, as a loyal Thomist, able to acknowledge your virtues? Or must I dismiss them all as merely apparent?

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Ganske, Ingrid M., Noah Schulz, Katie Livingston, Susan Goobie, John G. Meara, Mark Proctor, and Peter Weinstock. "Multi-modal 3D Simulation Makes the Impossible Possible." Plastic and Reconstructive Surgery - Global Open 6, no. 4 (April 2018): e1751. http://dx.doi.org/10.1097/gox.0000000000001751.

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Breslin, Paul A. S. "Multi-modal Sensory Integration: Evaluating Foods and Mates." Chemosensory Perception 1, no. 2 (June 2008): 92–94. http://dx.doi.org/10.1007/s12078-008-9021-5.

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TUMASJAN, ANDRANIK, and MARIA STROBEL. "ETHICAL LEADERSHIP EVALUATIONS AFTER MORAL TRANSGRESSION: SOCIAL DISTANCE MAKES THE DIFFERENCE." Academy of Management Proceedings 2010, no. 1 (August 2010): 1–6. http://dx.doi.org/10.5465/ambpp.2010.54493471.

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Scheele, Dirk, Nadine Striepens, Keith M. Kendrick, Christine Schwering, Janka Noelle, Andrea Wille, Thomas E. Schläpfer, Wolfgang Maier, and René Hurlemann. "Opposing effects of oxytocin on moral judgment in males and females." Human Brain Mapping 35, no. 12 (August 5, 2014): 6067–76. http://dx.doi.org/10.1002/hbm.22605.

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Ross, Steven L. "Practice (+ narrative unity + moral tradition) makes perfect: Alistair MacIntyre's After Virtue." Journal of Value Inquiry 19, no. 1 (1985): 13–26. http://dx.doi.org/10.1007/bf00151412.

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Affouneh, Saida Jaser. "How sustained conflict makes moral education impossible: some observations from Palestine." Journal of Moral Education 36, no. 3 (September 2007): 343–56. http://dx.doi.org/10.1080/03057240701553321.

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Tumasjan, Andranik, Maria Strobel, and Isabell Welpe. "Ethical Leadership Evaluations After Moral Transgression: Social Distance Makes the Difference." Journal of Business Ethics 99, no. 4 (November 12, 2010): 609–22. http://dx.doi.org/10.1007/s10551-010-0671-2.

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Journal articles on the topic 'Moral mazes'

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