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Mokhtar, Aida. « Islamic and Western Ethics in Advertising ». IIUM JOURNAL OF HUMAN SCIENCES 1, no 2 (29 décembre 2019) : 1–10. http://dx.doi.org/10.31436/ijohs.v1i2.79.
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Ethical advertising and Islamic advertising appear dissimilar as the former refers to Western ethics and the latter Islamic ethics. The question of whether ethical advertising should be used in place of Islamic advertising is raised in the paper. This discussion is significant as selecting an apt concept for advertising to Muslims is essential. This is supported by Sapir-Whorf hypothesis that claims a person’s conception of the world is dictated by language. When the concept of Islamic advertising is used, Islamic ethics and not Western ethics is brought to the foreground. The article springs a surprise of whether there is indeed the demarcation between Western and Islamic ethics or not. Western categories of normative ethics have been used by Muslim scholars with the difference being the prerequisite for adapting Western ethics using the main sources of the Qur’an and the Sunnah from the Islamic perspective.
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Pellegrino, Edmund D. « Intersections of Western Biomedical Ethics and World Culture : Problematic and Possibility ». Cambridge Quarterly of Healthcare Ethics 1, no 3 (1992) : 191–96. http://dx.doi.org/10.1017/s0963180100000360.
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Culture and ethics are inextricably bound to each other. Culture provides the moral presuppositions and ethics the formal normative framework for our moral choices. Every ethical system, therefore, is ultimately a synthesis of intuitive and rational assertions, the proportions of each varying from culture to culture. There is also in every culture an admixture of the ethnocentric and the universal that is indissolubly bound to a particular geography, history, language, and ethic strain and is common to all humans as humans.
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Izumi, Shigeko. « Bridging Western Ethics and Japanese Local Ethics by Listening to Nurses’ Concerns ». Nursing Ethics 13, no 3 (mai 2006) : 275–83. http://dx.doi.org/10.1191/0969733006ne874oa.
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Among Japanese nurses ethics is perceived as being distant and unrelated to their practice, although this is filled with ethical concerns and the making of ethical decisions. The reasons for this dissociation are the primacy of western values in modern Japanese health care systems and the suppression of Japanese nurses’ indigenous ethical values because of domination by western ethics. A hermeneutic study was conducted to listen to the ethical voices of Japanese nurses. Seven ethical concerns were revealed. Although some of these concerns may seem to share similar values with western ethical principles, the basis for the concerns was unique and rooted in the Japanese cultural value system. The meanings of each concern are explicated in conjunction with related background meanings. Listening and trying to understand these nurses’ voices in their own context suggests a way of bridging the gap between abstract and universal ethics and practical and local ethics.
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Minden, Michael. « Ethics, Gesture and the Western ». Performance Philosophy 3, no 1 (25 juin 2017) : 40. http://dx.doi.org/10.21476/pp.2017.31160.
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This paper relates the Western Movie to Agamben�s implied gestural zone between intention and act. Film is important in the realisation of this zone because it was the first means of representation to capture the body in movement. The Western movie explores the space of ethical indistinction between the acts of individual fighters and the establishment of a rule of law, or putting this another way, between violence and justice. Two classic examples of an archetypal Western plot (Shane, 1953 and Unforgiven, 1991) that particularly embodies this are cited. In both a gunfighter who has forsworn violence at the start is led by the circumstances of the plot to take it up once more at the conclusion. In these terms all the gestures contained between these beginning- and end-points are analysable as an ethics of gesture because, captured as gestures, they occupy the human space between abstraction and action, suspended between them, and reducible to neither. �David Foster Wallace's definition of this narrative arc in Infinite Jest (and embodied in it) is adduced in order to suggest a parallel between Agamben's notion of an ethics of gesture, and an ethics of genre.
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Ayibo, Philemon. « Guilt and Shame in Western and African Ethics : A Comparative Analysis ». Philosophia Africana 20, no 1 (juin 2021) : 19–43. http://dx.doi.org/10.5325/philafri.20.1.0019.
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ABSTRACT The idea behind right and wrong is premised on ethics. There have been controversies about the philosophy of right and wrong in Western and African thoughts. There is a perception that the essential difference between right and wrong is honor-orientation versus justice-orientation, which is believed to be based on shame and guilt. With the aforementioned, the researcher sought to explore the comparative analysis on guilt and shame in Western and African ethics using a qualitative research design to make the investigation. It was discovered that Western ideas and beliefs are quite different from those of African society. Western ethical standards have been used wrongly to scan African ethics and ethical conducts and these African ethical conducts have not been given elaborate investigation and clarification. It concluded that using Western ethical standards to judge African moral ideas is biased and demeaning to philosophical scholarship. Some recommendations on extensive analysis and interpretation of moral values on the scale of guilt and shame as well as a rethink on morality as it relates to ethics and corporate existence were made.
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Volkova, Vlada A. « Buddhist ethics in the context of western normative ethical theories : Deontology ». Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 23, no 1 (21 mars 2023) : 4–8. http://dx.doi.org/10.18500/1819-7671-2023-23-1-4-8.
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Introduction. Сomparative studies conducted within the young discipline of Buddhist ethics have taken shape around the controversy between those researchers who see the consequentialist character of moral motivation in it and those who defend the similarity between Buddhist ethics and virtue ethics. Despite the fact that such major scholars as Damien Keown or Charles Goodman do not attach much importance to deontological features in Buddhist ethics, there is a small camp of researchers who defend the similarity between Buddhist teaching and deontology. Theoretical analysis. The purpose of this article is to critically examine the grounds on which it is possible to build a defense of comparing the ethics of Buddhism with Kant’s deontology. This analysis should answer the question why the deontological interpretation of Buddhist ethics currently has the least number of supporters. Conclusion. The conclusion is that Buddhist ethics proceeds from other metaphysical premises than Kant’s ethics, and by its nature does not accept the absolutization of moral rules, which is why it is problematic to consider it as a kind of deontological ethical theory. Nevertheless, such comparative studies contribute to a better understanding of both Buddhist teaching and, possibly, Kant’s ethical theory.
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Naibin, Naibin. « Murtadha Muthahhari : Filsafat Etika Islam ». Jurnal Intelektual : Jurnal Pendidikan dan Studi Keislaman 10, no 1 (30 avril 2020) : 104–20. http://dx.doi.org/10.33367/ji.v10i1.1121.
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This paper discusses the thoughts of Murtadha Mutahhari about Islamic ethical philosophy. Philosophy of Islamic ethics is important to discuss as a comparison in the current discourse hegemony of Western ethics concepts. Western ethical concepts epistemologically pure concept of human, there is no role of religion and God. The concept of Western ethics has characteristics that ethics is the goal Islam has the basic ethics of religion and reason. Islamic ethics that ethics is a means "way" that introduces the spiritual nature of human to human intellectual and can assure religion. Data for this article with books, journals, and other sources relevant. Then the data were analyzed in accordance with article topics. This paper found that there are philosophical differences that underlie differences in ethical concepts western concept of Islamic ethics Murthadha Muthahhari. The concept of Islamic ethics is not an sich but out of criticism of the concept of ethics Muthahhari west. For a Muthahhari concept of Islamic Ethics in human means to know God.
[Makalah ini membahas pemikiran Murtadha Mutahhari tentang filsafat etika Islam. Filsafat etika Islam penting untuk dibahas sebagai perbandingan dalam hegemoni wacana konsep etika Barat saat ini. Konsep etis Barat konsep manusia murni secara epistemologis, tidak ada peran agama dan Tuhan. Konsep etika Barat memiliki karakteristik bahwa etika adalah tujuan Islam memiliki etika dasar agama dan akal. Etika Islam bahwa etika adalah sarana "jalan" yang memperkenalkan sifat spiritual manusia ke intelektual manusia dan dapat meyakinkan agama. Data untuk artikel ini dengan buku, jurnal, dan sumber lain yang relevan. Kemudian data dianalisis sesuai dengan topik artikel. Makalah ini menemukan bahwa terdapat perbedaan filosofis yang mendasari perbedaan konsep etika dalam konsep barat etika Islam Murthadha Muthahhari. Konsep etika Islam bukan sich tetapi keluar dari kritik terhadap konsep etika Muthahhari barat. Untuk konsep Muthahhari tentang Etika Islam dalam manusia berarti mengenal Tuhan]
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Jenni, Kathie. « Western Environmental Ethics : An Overview ». Journal of Chinese Philosophy 32, no 1 (19 février 2005) : 1–17. http://dx.doi.org/10.1163/15406253-03201001.
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JENNI, KATHIE. « WESTERN ENVIRONMENTAL ETHICS : AN OVERVIEW ». Journal of Chinese Philosophy 32, no 1 (mars 2005) : 1–17. http://dx.doi.org/10.1111/j.1540-6253.2005.00171.x.
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Hogan, Linda, et John D'Arcy May. « Social Ethics in Western Europe ». Theological Studies 68, no 1 (février 2007) : 154–71. http://dx.doi.org/10.1177/004056390706800108.
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K. Anuradha. « Select Source Texts Study on Indian and Western Philosophy ». Shanlax International Journal of English 12, S1-Dec (14 décembre 2023) : 415–20. http://dx.doi.org/10.34293/rtdh.v12is1-dec.130.
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Indian philosophical and Western philosophical texts help us to understand the ethical consciousness of the country. They also emphasis the universal way of life. Universal ethics promotes unity of existence, the divinity of human and harmony of creeds and religion. Human beings are endowed with intelligence using that they can live peacefully. Ethical system insists that human beings can live happily only by living in accordance with moral law which ensure the well-being of the entire humanity. The tradition of Indian ethical texts starting from The Upanisads and Hindu Dharma. The great traditions in western Ethics are highly influential and comparable to traditions in other parts of the world.
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Swazo, Norman K. « Rehabilitating Islamic Ethics ». American Journal of Islamic Social Sciences 26, no 2 (1 avril 2009) : 1–22. http://dx.doi.org/10.35632/ajiss.v26i2.376.
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The debate between modernity and postmodernity in western discourses about law and morality calls for a similar debate in contemporary Islam. For Islam, the question is whether a rehabilitation of its classical discipline of ethics (`ilm al-akhlaq) may contribute to international morality even as it disabuses Islam of privileging Islamic jurisprudence (`ilm al-fiqh), which conceives of the Shari`ah as merely law. Islam’s strong tradition of ethical discourse is similar to the West’s classical and contemporary formulations of virtue ethics. Such a renewal constitutes a postmodern opportunity for contemporary Islam as it faces the globalization of western values and jurisprudence.
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Swazo, Norman K. « Rehabilitating Islamic Ethics ». American Journal of Islam and Society 26, no 2 (1 avril 2009) : 1–22. http://dx.doi.org/10.35632/ajis.v26i2.376.
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The debate between modernity and postmodernity in western discourses about law and morality calls for a similar debate in contemporary Islam. For Islam, the question is whether a rehabilitation of its classical discipline of ethics (`ilm al-akhlaq) may contribute to international morality even as it disabuses Islam of privileging Islamic jurisprudence (`ilm al-fiqh), which conceives of the Shari`ah as merely law. Islam’s strong tradition of ethical discourse is similar to the West’s classical and contemporary formulations of virtue ethics. Such a renewal constitutes a postmodern opportunity for contemporary Islam as it faces the globalization of western values and jurisprudence.
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Li, Shuang. « The Differentiation and Analysis of Relationship between “Ethics” and “Morality” in the Chinese Context ». Journal of Research in Philosophy and History 6, no 2 (16 juin 2023) : p84. http://dx.doi.org/10.22158/jrph.v6n2p84.
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In both Western and Chinese contexts, “ethics” and “morality” have always been confused by semantics and blurred boundaries, and “ethics and morality” or “morality and ethics” are often confused with each other. This situation has brought a lot of inconvenience to academic research. Although there have been many research results on the relationship between their, there is no general consensus, and it is necessary to re-analyze and summarize them. In summary, there are three types of research on the relationship between ethics and morality in recent years in Chinese academia: synonymous, heterogeneous, species and genera. Clarifying the relationship between ethics and morality can effectively prevent the tendency of ethical moralism and moral ethicism, help clarify the issue of attribution of ethics and moral disciplines, and at the same time help rebuild the moral beliefs of contemporary people.
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Abímbola, Kola. « Abortion in Islam : The Roles of Cultures and Virtues in Medical Ethics ». Pacha. Revista de Estudios Contemporáneos del Sur Global 2, no 5 (9 août 2021) : e21061. http://dx.doi.org/10.46652/pacha.v2i5.61.
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This paper examines the roles of culture and virtues in medical ethics. It argues that principlism, which is the general approach to medical ethics in Western societies, is not comprehensive enough to fully understand how medical moral dilemmas are resolved in Western and non-Western societies. This is because principlism overlooks the importance of culture and virtues in the medical profession. To fully understand the nature of medico-ethical decision-making, we need to shift focus from principles to the virtues of the medical profession itself and the cultures of the societies within which medicine is practiced. I illustrate these claims with the example of abortion in Islamic ethics.
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Gning, Maurice. « The Ethical Void or the Parody of Western Modernity in Golding’s Lord of the Flies ». Traduction et Langues 19, no 2 (31 décembre 2020) : 50–66. http://dx.doi.org/10.52919/translang.v19i2.363.
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This paper examines the issue of ethics in Lord of the Flies (1954) by the English Postmodern writer, William Golding (1911-1993). The study is grounded on some ethical principles drawn from the moral philosophy of Immanuel Kant (1724-1804). It concludes that ethics is absent in the environment where Golding’s characters evolve. This absence of ethical references mainly results from western modernity that called into question all former references that provided moral ideals. As such, Lord of Flies enacts, with much irony, the ethical void in which western modernity introduced humanity.
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Arshad, Muhammad Rasheed. « The Inevitable Contingency of Ethics on Theistic Foundations ». Journal of Islamic Thought and Civilization 11, no 1 (3 mai 2021) : 159–74. http://dx.doi.org/10.32350/jitc.111.09.
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In this article, the author examines the dependence of ethics on theistic foundations. The Western conception is that ethics is a result of a natural evolutionary process. The Modern West has never accepted or believed in any ethical system governed by religion, and modernity has tried to establish that the universal moral principles are independent of any metaphysical context. The modernity project and rising secularization have taken charge of the field, and religious significance has gone absent from the mainstream, on account of which many challenges have occurred in moral and ethical matters. We will also examine whether Modern Western Civilization has established an ethical code independent of religion and whether we should follow the Western Model, if any. Moreover, this article examines how ethics is a cause and consequence of the development of personality, and no ethical system is ever there without any religious foundations. Human beings are built on the essence of servitude, and virtues evolve from the foundation of servitude. Another area the article focuses on is the challenges faced by the Muslims and how Modern Western Civilization made morality appears as a result of social and psychological evolution. We also study the possibility and impossibility of Good without an omniscient and omnipotent authority. The absoluteness of moral principles and values and the necessity of consciousness are also discussed in this article.
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Steidlmeier, Paul. « Business Ethics and Politics in China ». Business Ethics Quarterly 7, no 3 (juillet 1997) : 131–43. http://dx.doi.org/10.2307/3857318.
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Abstract:Business ethics in China is highly politicized, both within China as well as on the global scene. Over the past years many issues of business ethics have arisen. It turns out that the Chinese often have a different set of ethical priorities with respect to the economy than do their Western counterparts. China possesses rich and well-developed ethical traditions that provide a meaningful basis for evaluating its own problems. This article reviews China’s ethical heritage and, at the same time, takes note of Western ethical concerns of human rights, property and so forth that have been injected into the debate. The article further reviews the principal issues of ethical analysis and, within the context of China/U. S. inter-relations, suggests ethical paths to pursue on four levels: government to government, multinational corporations, interest groups and international fora, and individual initiatives and commitment.
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Bauer, Nancy F. « Advaita Vedanta and Contemporary Western Ethics ». Philosophy East and West 37, no 1 (janvier 1987) : 36. http://dx.doi.org/10.2307/1399082.
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Fang, Eddy S., et Renaud Foucart. « Western Financial Agents and Islamic Ethics ». Journal of Business Ethics 123, no 3 (9 août 2013) : 475–91. http://dx.doi.org/10.1007/s10551-013-1850-8.
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Gu, Can, Man Ye, Xiaomin Wang, Min Yang, Honghong Wang et Kaveh Khoshnood. « Nurse researchers’ perspectives on research ethics in China ». Nursing Ethics 26, no 3 (16 août 2017) : 798–808. http://dx.doi.org/10.1177/0969733017720848.
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Background: In China, research ethics is a subject of increasingly formal regulation. However, little is known about how nursing researchers understand the concept of research ethics and the ways in which they can maintain ethical standards in their work. Aim: The aim of this study is to examine nursing researchers’ perspectives on research ethics in China. Research design: We conducted a descriptive qualitative study. Qualitative research methods enabled us to gain an in-depth understanding of nursing researchers’ views on research ethics. Participants and research context: We carefully selected and extensively interviewed 28 nursing researchers, nursing faculty, and clinical nurses who had been involved in research or who may undertake research in the future. We collected data between October 2014 and March 2015. Ethical considerations: This study was approved by the institutional review boards of Yale University and Central South University. Findings: We grouped the data into five categories based on the interviewees’ responses: (1) perceptions of ethics, bioethics, and research ethics; (2) perception of the ethics review process; (3) perception of the function of institutional review boards; (4) the need for comprehensive ethical guidelines for future studies; and (5) ethical challenges faced by the interviewees. Discussion and conclusion: This study contributes new insights into nursing researchers’ views on research ethics in China and finds considerable shortcomings in researchers’ understanding and implementation of ethical principles. Intensive educational efforts are needed to provide nursing researchers, institutional review board members, and even study subjects with accurate and up-to-date information and guidance on research ethics. In addition, while Western research ethics theoretically have guided Chinese clinical research for several years, the ways in which nursing researchers have implemented these ethical standards highlight the differences between the Eastern and Western ethical paradigms. This finding suggests the need for ethical standards that are more tailored to the Chinese context.
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Rošker, Jana S. « Sublating Sinic Relationism ». Asian Studies 10, no 3 (2 septembre 2022) : 81–104. http://dx.doi.org/10.4312/as.2022.10.3.81-104.
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This paper aims to bring into the global ethics debate concrete alternative models of specific relational ethics developed in the context of Sinic traditions that have not yet been widely introduced into Western scholarship or integrated into the framework of global discourses on ethics and morality. Although much research has been done on certain elements and aspects of such ethical models, there have been no concrete attempts to incorporate them into a global axiological framework that could have helped humanity develop strategies for solving the current global crises we face. The paper first provides a critical overview of the conceptual history, specific characteristics, and social relevance of relationism. It then addresses the question of how relational ethical models could be integrated into the value system of contemporary global ethics without reproducing the still dominant normativity of Western epistemology and its corresponding axiology. After highlighting some problems related to the methodology and structure of traditional models of comparative philosophy and ethics, the author suggests that this integration of relationism into the general framework of global ethics could be done by applying a new method, which can be tentatively called the method of transcultural philosophical sublation. Starting from different frames of reference that define the basic tenets of modern Western and traditional Chinese axiology, the author demonstrates the application of this method on the example of different conceptions of the human self.
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Nagel, Mechthild. « Ubuntu, Gender and Spirituality : Transformative Justice Considerations ». Kalagatos 15, no 2 (22 octobre 2018) : 56–70. http://dx.doi.org/10.23845/kgt.v15i2.718.
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The Ubuntu principle, popularized by Archbishop Desmond Tutu presiding over the Truth and Reconciliation Commission in the New South Africa, has potential to assist Western philosophical conceptions of forgiveness in envisioning transformative justice. Aspects of Ubuntu overlap with the Western feminist inspired ethic of care while departing from Western ethics with its emphasis on spirituality and communalism.
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Friedman, Marilyn. « Multicultural Education and Feminist Ethics ». Hypatia 10, no 2 (1995) : 56–68. http://dx.doi.org/10.1111/j.1527-2001.1995.tb01369.x.
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Feminist ethics supports the contemporary educational trend toward increased multiculturalism and a diminished emphasis on the Western canon. First, I outline a feminist ethical justification for this development. Second, I argue that Western canon studies should not be altogether abandoned in a multicultural curriculum. Third, I suggest that multicultural education should help combat oppression in addition to simply promoting awareness of diversity. Fourth, I caution against an arrogant moralism in the teaching of multiculturalism.
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DENG, Rui. « 倫理審查的制度歷史、運行現狀與困境 ». International Journal of Chinese & ; Comparative Philosophy of Medicine 8, no 2 (1 janvier 2010) : 57–72. http://dx.doi.org/10.24112/ijccpm.81492.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.西方文化和原則主義的生物醫學倫理審查制度大有“普惠全球”之勢，但是從國際文獻的制訂歷史追溯倫理審查要求的修改變化，會發現倫理審查要求的弱化和無窮倒退的現象。本文將結合當前西方倫理審查的運行現狀，對倫理審查制度面臨的理論和實踐困境進行分析。Since the 1970s, the ethics review system has become an important measure to protect human life. International organizations have ceaselessly revised and perfected the rules of several international ethics documents, carried out ability training for ethics reviews on a global scale, helped many countries to set up ethics committees, and attempted to promote the Western ethical culture and principle of “universal ethics.” However, if we investigate the history of the changes in the requirements of ethics reviews coded in the relevant international documents and enactments, we find that the requirements of ethics reviews for medical research have become weakened and have substantially regressed.The Western approach to the ethics review has no means of ensuring that investigators obey the ethics review system. It is also unable to secure common ground and set aside differences when confronted with a pluralist culture. This weakens its ability to review and supervise. The current state of the Western ethics review also displays some negative features, such as a loosely organized structure, commercialization stimulated by conflicts of interest, disagreement over conclusions (especially for research projects involving multiple research centers) due to pluralist cultures and systems of morality, the limited protection of human subjects due to poor review and supervision, and the imposition on researchers of very complex review processes.The system of ethics review is also beset by several dilemmas. The first is the suspicion of ethics imperialism. International documents attempt to provide a universal frame and impose the values of certain moral communities on others. Second, the ethics principles proposed by Beauchamp and Childress seem to be the foundation of many international documents, yet reflect only a small part of American morality, and cannot always be applied to other cultures and customs. They have been attacked by virtue theory, casuistry, feminism, and communitarianism alike. Third, the history of the revision of international ethics documents suggests that ethics reviews often fall into a vicious circle: scientific research must be reviewed by an ethics committee, and the ethics committee must be reviewed by an external institute, but who reviews the external institute?This essay contends that the Western ethics review system is based on Western human rights theory and the religious view of original sin, in that the review process must be enforced to prevent the evil in human nature. This epistemological foundation has caused many problems and dilemmas, as stated. To resolve these problems and dilemmas, we need to re-examine the foundations of ethics reviews. This essay argues that due to the reality of cultural and ethical pluralism, it is difficult, if not impossible, to seek a global or universal ethical theory that will guide all ethics review practices.Finally, this essay puts forward a proposal for reconstructing Chinese ethics reviews by drawing on intellectual and ethical thought in Confucian resources. Confucianism emphasizes the cultivation of virtue and self-improvement, which means that the good of the individual primarily derives from self-discipline. In a scientific research field, this suggests that investigators should do good voluntarily and conscientiously. This idea should be applied in the construction of a harmonious relationship between ethics committees and researchers.DOWNLOAD HISTORY | This article has been downloaded 114 times in Digital Commons before migrating into this platform.
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Durmuş, Deniz. « Care Ethics and Paternalism : A Beauvoirian Approach ». Philosophies 7, no 3 (18 mai 2022) : 53. http://dx.doi.org/10.3390/philosophies7030053.
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Feminist care ethics has become a prominent ethical theory that influenced theoretical and practical discussions in a variety of disciplines and institutions on a global scale. However, it has been criticized by transnational feminist scholars for operating with Western-centric assumptions and registers, especially by universalizing care as it is practiced in the Global North. It has also been criticized for prioritizing gender over other categories of intersectionality and hence for not being truly intersectional. Given the imperialist and colonial legacies embedded into the unequal distribution of care work across the globe, a Western-centric approach may also carry the danger of paternalism. Hence, a critical approach to care ethics would require reckoning with these challenges. The aim of this article is first to unfold these discussions and the responses to them from care ethics scholars and then to present resources in Beauvoir’s existentialist ethics, specifically the tenet of treating the other as freedom, as productive tools for countering the Western-centric and paternalistic aspects of care practices.
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Cokelet, Bradford. « Confucianism, Buddhism, and Virtue Ethics ». European Journal for Philosophy of Religion 8, no 1 (21 mars 2016) : 187–214. http://dx.doi.org/10.24204/ejpr.v8i1.75.
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Are Confucian and Buddhist ethical views closer to Kantian, Consequentialist, or Virtue Ethical ones? How can such comparisons shed light on the unique aspects of Confucian and Buddhist views? Oriented by these questions, this essay tackles three tasks: provides a historically grounded framework for distinguishing western ethical theories, identifies a series of questions that we can ask in order to clarify the philosophic accounts of ethical motivation embedded in the Buddhist and Confucian traditions, and critiques Lee Ming-huei’s claim that Confucianism is closer to Kantianism than virtue ethics and Charles Goodman’s claim that Buddhism is closer to Consequentialism than Virtue Ethics.
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Solomatina, Ira. « ‘New ethics’ in Russian fashion magazines : Discussing ‘western-ness’, Russian-ness and values ». International Journal of Fashion Studies 10, no 1 (1 avril 2023) : 3–18. http://dx.doi.org/10.1386/infs_00084_1.
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This article analyses the discourse around ‘new ethics’ in Russia’s two lifestyle and fashion publications – Vogue Russia and The Blueprint. The ‘new ethics’ is a vague term which, by the late 2010s in Russia, had come to refer to a whole spate of disparate initiatives, attitudes and ethical norms, including sustainability, diversity and inclusion, the #MeToo movement and anti-racist practices. Remarkably, the discourse around the ‘new ethics’ has gained currency at a time when the Russian state urges Russians to embrace ‘traditional values’ that are rooted in Orthodox Christianity. Employing qualitative analysis of texts and images this article demonstrates that, in Russian fashion and lifestyle magazines, the ‘new ethics’ discourse has emerged as a site for negotiating women’s and queer rights, ‘traditional’ and ‘western’ values, as well as Russian state politics, while simultaneously providing a way for the publications to disassociate themselves from the state-promoted values.
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Thornton, Simon. « Ontology and Ethics : Løgstrup between Heidegger and Levinas ». Monist 103, no 1 (1 janvier 2020) : 117–34. http://dx.doi.org/10.1093/monist/onz030.
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Abstract This paper provides an exposition and critical assessment of a fundamental disagreement between Løgstrup’s and Levinas’s otherwise closely aligned ethical phenomenologies. The disagreement concerns the putative (in)compatibility of ethics and ontology, where in stark contrast to Levinas’s ethics, which proceeds from a critique of the ‘primacy of ontology’ in Western thought, Løgstrup brands his own ethical project as ‘ontological ethics’. First, I provide an interpretation of Løgstrup’s ontological ethics, clarifying in particular the influence of hermeneutic and existential analysis on Løgstrup’s methodology. Second, I bring Løgstrup’s ontological ethics into critical dialogue with Levinas’s thought. Here, I home in on two Levinas-style worries that appear to have traction against Løgstrup’s ontological ethics. However, ultimately, I argue that both can be defused.
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McStay, Andrew. « Emotional AI, Ethics, and Japanese Spice : Contributing Community, Wholeness, Sincerity, and Heart ». Philosophy & ; Technology 34, no 4 (13 octobre 2021) : 1781–802. http://dx.doi.org/10.1007/s13347-021-00487-y.
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Abstract This paper assesses leading Japanese philosophical thought since the onset of Japan’s modernity: namely, from the Meiji Restoration (1868) onwards. It argues that there are lessons of global value for AI ethics to be found from examining leading Japanese philosophers of modernity and ethics (Yukichi Fukuzawa, Nishida Kitaro, Nishi Amane, and Watsuji Tetsurō), each of whom engaged closely with Western philosophical traditions. Turning to these philosophers allows us to advance from what are broadly individualistically and Western-oriented ethical debates regarding emergent technologies that function in relation to AI, by introducing notions of community, wholeness, sincerity, and heart. With reference to AI that pertains to profile, judge, learn, and interact with human emotion (emotional AI), this paper contends that (a) Japan itself may internally make better use of historic indigenous ethical thought, especially as it applies to question of data and relationships with technology; but also (b) that externally Western and global ethical discussion regarding emerging technologies will find valuable insights from Japan. The paper concludes by distilling from Japanese philosophers of modernity four ethical suggestions, or spices, in relation to emerging technological contexts for Japan’s national AI policies and international fora, such as standards development and global AI ethics policymaking.
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Kantar, Nesibe, et Terrell Ward Bynum. « Global ethics for the digital age – flourishing ethics ». Journal of Information, Communication and Ethics in Society 19, no 3 (10 juin 2021) : 329–44. http://dx.doi.org/10.1108/jices-01-2021-0016.
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Purpose The purpose of this paper is to explore an emerging ethical theory for the Digital Age – Flourishing Ethics – which will likely be applicable in many different cultures worldwide, addressing not only human concerns but also activities, decisions and consequences of robots, cyborgs, artificially intelligent agents and other new digital technologies. Design/methodology/approach In the past, a number of influential ethical theories in Western philosophy have focused upon choice and autonomy, or pleasure and pain or fairness and justice. These are important ethical concepts, but we consider “flourishing” to be a broader “umbrella concept” under which all of the above ideas can be included, plus additional ethical ideas from cultures in other regions of the world (for example, Buddhist, Muslim, Confucianist cultures and others). Before explaining the applied approach, this study discusses relevant ideas of four example thinkers who emphasize flourishing in their ethics writings: Aristotle, Norbert Wiener, James Moor and Simon Rogerson. Findings Flourishing Ethics is not a single ethical theory. It is “an approach,” a “family” of similar ethical theories which can be successfully applied to humans in many different cultures, as well as to non-human agents arising from new digital technologies. Originality/value This appears to be the first extended analysis of the emerging flourishing ethics “family” of theories.
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Abusaada, Hisham. « Ethics of Architecture or Ethical Architecture ? » International Journal of Responsible Leadership and Ethical Decision-Making 1, no 2 (juillet 2019) : 1–15. http://dx.doi.org/10.4018/ijrledm.2019070101.
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This paper examines the nature of the relationship between ethics and architecture. This complicated state of affairs—in professional practice and architectural design—is evaluated based on a bibliographical review of the visions of some Arab and Western thinkers. This review passes through the analysis of three intellectual movements: modernism, postmodernism, and the new brutalism. A series of questions arises: How is it determined whether any of these principles are moral or immoral? Does a specific principle override other beliefs? Who decides that any building is ethical or unethical? This article shows that some conclusions can be drawn from human values to act as a guide for creating a superior design but not for a “stately” design. Critically, it emerges that there is no so-called ethical architecture, but rather, ethics is always related to professional practice. This means that the construction of a building is governed by ideas and design criteria while professional practice is guided by ethical /moral principles.
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Zhang, Hengli, et Michael Davis. « Engineering Ethics in China ». Business and Professional Ethics Journal 37, no 1 (2018) : 105–35. http://dx.doi.org/10.5840/bpej201821967.
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This article describes China’s century-long concern with the professional ethics of engineers, especially a succession of codes of engineering ethics going back at least to 1933. This description is the result both of our own archival research and of “philosophical history”, the application of concepts from the philosophy of professions to the facts historians (or we) have discovered. Engineers, historians, social scientists, and philosophers of technology, as well as students of professional ethics, should find this description interesting. It certainly provides a reason to wonder whether those who write about codes of professional ethics as if they were an Anglo-American export unlikely to put down roots elsewhere might have overlooked many early codes outside English-speaking countries. While code writers in China plainly learned from Western codes, the Chinese codes were not mere copies of their Western counterparts. Indeed, the Chinese codes sometimes differed inventively from Western codes in form (for example, being wholly positive) or content (for example, protecting local culture).
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Barat, Somjit. « Ethics of Outsourcing Drug Trials ». International Journal of Applied Research on Public Health Management 6, no 2 (juillet 2021) : 1–16. http://dx.doi.org/10.4018/ijarphm.2021070101.
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With rising costs of drug testing and more stringent requirements, Western countries have been increasingly outsourcing their drug trials. While such actions make sense from a cost-benefit point of view, can we conclude the same from a marketing-ethics perspective? Are these lesser-developed countries being held to the same ethical standards and practices as expected in the Western countries? Are the drug companies' actions somehow influencing the research participants' decision to partake in such trials? The author applies the theory of reasoned action and ethical marketing underpinnings to develop relevant propositions. Consequently, drug testing companies, research participants, and marketing agencies can utilize these propositions to investigate whether more rigorous oversight is required to protect research participants.
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Sadvokasov, M. A., et K. А. Medeuova. « Tendencies in digital ethics research (overview analysis of modern research) ». BULLETIN of the L.N. Gumilyov Eurasian National University. Historical sciences. Philosophy. Religion Series 143, no 2 (2023) : 248–68. http://dx.doi.org/10.32523/2616-7255-2023-143-2-248-268.
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The article presents discussions concerning the phenomenon of digital ethics. The terms, concepts, categories and criteria used in digital ethics are considered depending on the field of functioning – information ethics, computer ethics, and orthodox ethics. The cultural, social, industrial, philosophical and ethical aspects of the functioning of digital ethics are compared. A separate case concerning the impact of digital ethics on issues of interpersonal communication, including through the description of positive and negative scenarios for the use of digital ethics is considered.The genesis of previous, early, historical studies, approaches, ideas, concepts, somehow affecting ethical issues, especially digital ethics, is given. The resolution of contradictions between Western and Eastern ethical traditions applied to digital ethics has been carried out. The obstacles revealing the essence of the weak organization of ethical postulates are characterized. The need for a unified network of applied regulatory documents on digital ethics for the purposes of social well-being has been formalized and recognized. Various examples from the diverse layers of human life are given, allowing us to argue about the reference to digital ethics or ethics in general. The conclusion is made about the development of ethical concepts as a promising direction with significant evolutionary trends. A description of the methods, principles, and functions which the society can use for further research in this direction has been carried out.
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Волкова, Влада. « Этика буддизма в свете западных нормативных этических теорий : этика добродетели ». Философия и общество, no 3 (30 septembre 2023) : 102–17. http://dx.doi.org/10.30884/jfio/2023.03.06.
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In the last two decades, a comparative trend has developed within the discipline of Buddhist ethics in which scholars argue which of the major Western normative ethical theories is closest to early Buddhism: virtue ethics, consequentialism, or deontology. This article is devoted to the view of Buddhist ethics as a variant of virtue ethics. The article begins with a statement of the basic provisions of Buddhist ethics on which researchers rely when constructing the theory of Buddhist ethics. The purpose of this article is to show why the comparison of Buddhist ethics with the virtue ethics of Aristotle seems to be a successful and productive variant of the conceptualising Buddhist ethics, able to compete with the equally popular consequentialist approach. The work is mainly based on the consideration of the argumentation proposed by Damien Keown, a researcher who was the first to thoroughly approach the study of Buddhist ethics from a comparativist point of view, opening a wide field for discussion. Keown defends the view of Buddhist ethics as a variant of Aristotle’s virtue ethics and offers a critique of the consequentialist interpretation of the ethics of Buddhism. In conclusion, I propose the following solution to the comparative question: from my point of view, Theravada ethics is closest to virtue ethics in its basic positions. However, in Mahayana ethics, the features of consequentialism are more pronounced. Although comparative thinking is certainly interesting and productive, in the end I agree with the position that Buddhist ethics does not fit completely into any of the Western normative theories, but is an independent phenomenon.
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Katz, Steven T. « Mysticism and Ethics in Western Mystical Traditions ». Religious Studies 28, no 3 (septembre 1992) : 407–23. http://dx.doi.org/10.1017/s0034412500021752.
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Having considered the role of ethics in Indian mystical teachings in a previous, related, essay I would like to consider the same question in its western religious contexts in the present paper, beginning with the Christian mystical tradition. As is the case with Asian traditions charges of moral unconcern are widely directed at Christian mystics, but they are false. Christian mystics are not indifferent to morality nor do they disconnect morality from an intrinsic relationship to their mystical quest. Augustine would already teach that the story of Leah and Rachel was an instructive allegory in which the active life represented by Leah was intrinsic to the contemplative life represented by Rachel while Gregory the Great would unambiguously assert: ‘We ascend to the heights of contemplation by the steps of the active life’, defining the active life as: ‘to dispense to all what they need and to provide those entrusted to us with the means of subsistence’. These representative early samples of the salience of ethical behaviour to the life of contemplation could be multiplied at great length, and almost without exception in the teaching of the major Christian mystics. This historical exegetical exercise, however, is in the present circumstances, both out of place and I hope unnecessary. Instead, the more general, more enigmatic, more repercussive, issues raised by the place and significance of morality within the Christian mystical tradition need attending to.
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Thakur, Ramesh. « Ethics, International Affairs and Western Double Standards ». Asia & ; the Pacific Policy Studies 3, no 3 (23 juin 2016) : 370–77. http://dx.doi.org/10.1002/app5.140.
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Yıkmış, Göksel. « Opinions and suggestions of preservice special education teachers on ethical principles ». Cypriot Journal of Educational Sciences 17, no 4 (30 avril 2022) : 1398–411. http://dx.doi.org/10.18844/cjes.v17i4.7063.
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This study aims to explore the opinions and suggestions of preservice special education teachers about the ethical principles that should be followed in the field of special education. The study adopted qualitative methodology. The data were collected through semi-structured interview questions. The participants of the study are senior students who study at the special education department of a faculty education in a university in the Western Black Sea region. One of the prerequisites sought for students is that they have successfully passed all junior year courses and the other is that they have taken the Ethics and Ethics in Education course. The data collected in the study were analysed through content analysis. In addition, the Maxqda programme was used in the analysis of the data. Research findings were categorised under five themes. The themes are ethical principles, ethical characteristics that special education teachers should have, ethical and unethical behaviours, the impact of training and legal regulations on ethics and suggestions of the participants on ethics were collected under the sub-categories. Keywords: Ethics, ethics in special education, professional ethics.
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Fraser, David. « Why We Need a New Ethic for Animals ». Journal of Applied Animal Ethics Research 1, no 1 (25 mars 2019) : 7–21. http://dx.doi.org/10.1163/25889567-12340002.
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Abstract In Western culture, animal ethics has traditionally emphasized acts of deliberate cruelty and, in the twentieth century, institutionalized harms to animals through activities such as meat production and biomedical research. However, with a large human population and technologies that developed mostly during the last century, a new set of harms—unintended and often acting indirectly—now injure and kill vast numbers of animals. Unintended harms arise from human artifacts such as cars, windows and communication towers. Indirect harms occur from disturbances to the balances and processes of nature, for example through pollution, introduction of alien species and climate change. These harms will undoubtedly increase unless they become a focus of attention and mitigation. A new animal ethic is needed to incorporate these harms into ethical thought. It will need to address such issues as responsibility for unintended versus intended harms, and for collective versus individual actions, and it will greatly narrow the gap between animal ethics and environmental ethics.
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Wenming, Liu. « The Design Education of the New Era Urgent Needs to Cultivate Engineering Ethics Consciousness ». MATEC Web of Conferences 176 (2018) : 02004. http://dx.doi.org/10.1051/matecconf/201817602004.
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By expounding the inseparable relationship between design and engineering ethics, and comparing the current situation of the development of engineering ethics education at home and abroad, we find that there is a big gap between China's design professional education and western developed countries in the training of engineering ethics awareness. It is proposed that the domestic engineering profession, especially the design profession, is in urgent need of cultivating the designer's engineering ethic awareness, so as to improve the professionalism of the design talents and promote the better development of our country's design education.
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Bilokobylskyi, Oleksandr V., et Victor S. Levytskyy. « Ontological Horizons of Ethical or How Deep is the Crisis of Contemporary Ethics ». Voprosy Filosofii, no 7 (2022) : 27–38. http://dx.doi.org/10.21146/0042-8744-2022-7-27-38.
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The article analyzes the anomalies observed in various spheres of modern culture, which are interpreted as “ethical failures” and the rejection of the fundamental principles of Western ethics: the principle of justice, fidelity to a given word, striving for the common good, etc. Taking into account the totality of these failures in the sense of “horizontal” and “vertical” prevalence, it is suggested that there are deep ontological changes that entail transformations in the field of ethics. This thesis is substantiated by an analysis of the structure of an ethical act, which allows us to single out levels of “public” and “ontological” expertise in it, and to see in the ethical act itself a way of establishing “transcendent” (unobservable, absent in the empirical dimension) objects and layers of social reality. Ethics in this case is (by itself) a sphere of ontological creation, a way of establishing legitimate configurations, boundaries and goals of social action, including the social identity and subjectivity of individuals. The need to preserve one’s own self and the ability to act meaningfully is considered in the article as the ultimate basis of human social activity and a source of “ethical energy”, which, without external coercion, determines a person to ethical action. Existential involvement in ontological and ethical action determines a close connection between ethics and metaphysics, which is traced in the article on the basis of the most important philosophical concepts and ethnographic material. It is concluded that the cultural transformations analyzed in the article are associated with the use of constructivist impact on the ontological intuitions of Western culture, which, however, do not affect its metaphysical core, and thus only threaten the peripheral layers of Western ontology.
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SLOWTHER, ANNE. « Ethics Case Consultation in Primary Care : Contextual Challenges for Clinical Ethicists ». Cambridge Quarterly of Healthcare Ethics 18, no 4 (octobre 2009) : 397–405. http://dx.doi.org/10.1017/s0963180109090598.
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The development of ethics case consultation over the past 30 years, initially in North America and recently in Western Europe, has primarily taken place in the secondary or tertiary healthcare settings. The predominant model for ethics consultation, in some countries overwhelmingly so, is a hospital-based clinical ethics committee. In the United States, accreditation boards suggest the ethics committee model as a way of meeting the ethics component of the accreditation requirement for payment by Health Maintenance Organizations (HMOs), and in some European countries, there are legislatory requirements or government recommendations for hospitals to have clinical ethics committees. There is no corresponding pressure for primary care services to have ethics committees or ethics consultants to advise clinicians, patients, and families on the difficult ethical decisions that arise in clinical practice.
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Volkova, Vlada A. « The Problems of Free Will and Moral Responsibility in Buddhist Ethics ». RUDN Journal of Philosophy 28, no 1 (15 mars 2024) : 109–19. http://dx.doi.org/10.22363/2313-2302-2024-28-1-109-119.
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At the end of the 20th century, a discipline of Buddhist ethics was formed in English-speaking countries, within the framework of which a community of closely interacting researchers is engaged in the comprehension and systematization of ethical positions within Buddhism, often resorting to the use of analytical philosophy tools. One of the directions within the discipline of Buddhist ethics is an attempt to embed the ethical content of Buddhism in a contemporary Western European philosophical context and to put before it questions characteristic of Western philosophy, for example, the questions of moral responsibility, free will and determinism. While some researchers believe that Buddhist texts reflect a compatibilist position, others see Buddhist ethical position as resembling incompatibilism. The first problem faced by Buddhist researchers interested in this topic is that Buddhism does not have a concept of “free will” similar to the one that exists in Western philosophy. Nevertheless, contemporary theorists believe that classical Buddhism contains enough material to allow for a conversation about causality and responsibility. The purpose of this research is to substantiate the possibility of discussing free will in the context of the ethics of Buddhism. In order to do this the research examines the key provisions of Buddhist teaching relevant in the context of free will: dependent arising, absence of self and karma. It is noted that one of the reasons for the difference in the conclusions of researchers of Buddhist ethics regarding the issue of free will and moral responsibility in Buddhism are the peculiarities of Theravada and Mahayana and their particular texts different theorists mainly refer to.
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HUANG, Yong. « Virtue Ethicist of the Ideal Type ». Asian Studies 12, no 1 (18 janvier 2024) : 197–227. http://dx.doi.org/10.4312/as.2024.12.1.197-227.
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There has been an impressive revival of virtue ethics as a rival to deontology and consequentialism in contemporary Western normative ethics. Correspondingly, many comparative philosophers have shown a great interest in finding virtue ethics potentials in other philosophical traditions in the world, the most impressive of which is Confucianism. While the result of such comparative studies is equally impressive, in almost all these studies, scholars tend to use a historical example of virtue ethics in the Western philosophical tradition, particularly the Aristotelian one, as the ideal type of virtue ethics, to measure historical examples of virtue ethics in other philosophical traditions. The result is thus conceivably skewed: however great these non-Western examples of virtue ethics are, they are perceived to be deficient in one way or another in comparison with the Aristotelian one. In this paper, I first construct an ideal type of virtue ethics in its contrast with ideal types of consequentialism and deontology: a normative ethics in which virtue is primary. I then use this ideal type of virtue ethics to measure Aristotle’s virtue ethics and Zhu Xi’s virtue ethics, both regarded as historical types of virtue ethics, concluding that Zhu Xi’s is closer to the ideal type of virtue ethics than Aristotle’s.
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Pettifor, Jean L. « Professional Ethics Across National Boundaries ». European Psychologist 9, no 4 (janvier 2004) : 264–72. http://dx.doi.org/10.1027/1016-9040.9.4.264.
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The International Union of Psychological Science is searching for ethical principles that are universal for the discipline of psychology. Codes of ethics adopted by other international organizations are reviewed, as well as recent comparisons of psychology codes across national boundaries. Distinctions are made between declarations of human rights and professional codes of ethics, between ethical principles as overarching values and as rules of conduct, and between Euro-North American and non-Western cultural values. Organizations such as the United Nations and Amnesty International work for the elimination of abuses of human rights. Professional associations establish guidelines to promote the ethical behavior of their members. The hope for articulating universal ethical principles for psychologists is based on respect for our common humanity while still respecting the diversity of beliefs in different cultures.
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Sinclair, Rebekah. « Un-Settling Species Concepts through Indigenous Knowledge ». Environmental Ethics 42, no 4 (2020) : 313–34. http://dx.doi.org/10.5840/enviroethics202042431.
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The voices of Native American philosophers, scientists, and storytellers need to be amplified to problematize and decolonize the often taken-for-granted concept of species in environmental ethics. Especially in the context of climate change, concepts such as cross-species native,invasive, and endangered species have become cornerstones for understanding and evaluating moral obligations to other lives.Yet, even as the species concept does ethical work, it has not itself been subject to critical ethical evaluation. Instead, uncritical treatment of the species concept can naturalize Western metaphysical conceptual habits in ways that both support settler colonial organization of the world and conflict with Indigenous ontological and ethico-epistemological understandings of species. This can be especially problematic as scientists and environmentalists increasingly seek to engage Indigenous knowledge of particular species (for the purposes of conservation, for example) while assuming the sovereignty and objectivity of Western scientific taxonomies and species concepts. Yet, far from being objective and neutral with respect to culture, Western species concepts and taxonomies were first universalized and naturalized in part through the cooption and dismissal of Indigenous species knowledges.
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He, Longtao, et Kate van Heugten. « An Implementable Conversation Between Foucault and Chinese Virtue Ethics in the Context of Youth Social Work ». British Journal of Social Work 51, no 4 (20 février 2021) : 1221–37. http://dx.doi.org/10.1093/bjsw/bcab034.
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Abstract Recently, virtue ethics has been increasingly considered as one of the most appropriate alternative ethical frameworks for youth social work internationally and in China. Extant literature has the tendency to emphasise cultural difference and neglect the universality of (virtue) ethics; instead, this article aims to inspire a balanced theoretical conversation on similarities between western (Foucauldian) and Chinese virtue ethics (mainly classical Confucianism and Daoism) supported by examples from case studies. Three areas are addressed: (i) similarities in the interior (personal) dimension and the exterior (relational) dimension of the self; (ii) the situational and universal features of virtue ethics, and the need for a reflective approach to balance both; and (iii) ethical cultivation of the reflective approach. These key themes add to a body of knowledge for the development of a virtue ethics framework for Chinese youth social work.
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Li, Xian, et Fuming Wei. « What Confucian Eco-Ethics Can Teach Us about Solving the Dilemma of Interpreting the Concept of Sustainability ». Religions 14, no 9 (21 septembre 2023) : 1216. http://dx.doi.org/10.3390/rel14091216.
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Sustainability is at the heart of the concept of the common home. By prioritizing sustainability, we can create a better common home and ensure the well-being of present and future generations. However, there is a dilemma in the interpretation of sustainability, which is mainly characterized by the irreconcilability between “weak sustainability” and “strong sustainability”. The dilemma is partly rooted in some Western philosophical traditions such as the Western separatist mindset, anthropocentrism, and technological solutionism, which have contributed to human subjugation. This paper proposes Confucian eco-ethics to resolve this dilemma. First, Confucian eco-ethics embraces the holistic worldview of “anthropocosmic” that establishes an ontological understanding of the interconnectedness and interdependence between humans and nature, which transcends the Western dichotomy of subject and object and resolves the dualism between human beings and nature. Second, Confucian eco-ethics advocates “pushing oneself to all things” and considers human beings and nature as an ethical community, which emphasizes the ethical responsibility of human beings to protect nature, thus remedying the dilemma that anthropocentrism and ecocentrism have too little or too much responsibility for nature. Third, Confucianism endorses benevolence as a core value for managing technology to achieve sustainable development, and it favors a comprehensive approach that combines technological innovation, values reform, and institutional reform to solve ecological problems. To do this, we analyze the Dujiangyan Water Hydro-Project Hydraulic Project as a case study to illustrate the practical feasibility of Confucian eco-ethics in achieving sustainable development. The conclusion suggests that Confucian eco-ethics can enrich and expand sustainability theory, offering an alternative pathway for a better common home.
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Piecewicz, Mary M., et Gang Luo. « Applying the Communication Perspective for Global Compliance Training ». Journal of Intercultural Management 6, no 1 (1 mars 2014) : 27–45. http://dx.doi.org/10.2478/joim-2014-0003.
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Abstract With the advancement of telecommunication technologies and strategic outsourcing, globalized business management has become a necessity to establish and maintain operations in lucrative emerging markets. With the world’s largest market, talent pool and labor force, China has emerged as an inevitable destination for many multinationals. However, China’s unique political system, socio-economical settings and cultural environment poses the great challenges to global businesses. One of the greatest hurdles faced by multinationals is effectively transporting Western business conduct and ethics. Embedding Western ethical compliance into operations based on China’s powerful and highly influential cultural practice - Guanxi Networking - is proving to be the ultimate challenge. To address this intercultural disconnect, this research paper applies the principles of the communication perspective, derived from the theories and practice of the Coordinated Management of Meaning (CMM). Our proposal suggests an ethics compliance training based on a framework of trust and collaboration - a new approach to tackle the dilemma between the Western ethics and the cultural norms driven by guanxi networking. This research based proposal explores the application of the communication perspective in a holistic method.