Moving between present-day and 1980s New York City, with detours to Silicon Valley and the Venice Biennale, this vivid debut announces Lisa Hsiao Chen as an audacious new talent. Activities of Daily Living is a lucid, intimate examination of the creative life and the passage of time.
Thoughtful OrganizationThis text is organized into four theoretical parts, each con-sisting of two chapters. The text begins with an introduc-tion to basic ethical theory. Chapter 1 develops the fundamental perspective of ethical behavior and business success. It also indicates how we come to develop ethical principles and how such principles can be incorporated into our moral reasoning processes. The chapter also reviews some key findings in the psychology of ethical behavior, or what is now sometimes called behavioral ethics. Chapter 2 critically examines four kinds of moral princi-ples: utilitarian principles, principles based on moral rights, principles of justice, and the principles of an ethic of care. These four kinds of moral principles, it is argued, can provide a framework for resolving most of the kinds of ethical dilemmas and issues that arise in business. In addi-tion, the text explains virtue theory as an alternative to a principles-based approach and discusses automatic moral decision-making and casuistry.
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Business Ethics: Concepts and Cases remains one of the most widely used texts in the field of business ethics. It contin-ues to be popular among students and is valued by instruc-tors because of its accessible style and lucid explanations of complex theories and concepts. As instructors know, pro-viding clear explanations of ideas without oversimplifying them is a major challenge in this field. Those who have used previous editions of this text have said that it does an outstanding job of meeting this challenge, while also pro-viding an excellent balance of ethical theory and manage-rial practice. However, the world does not stand still. Not only have new moral issues arisen to challenge business, but also advances and innovations in the textbook industry have resulted in exciting new forms of publication. So, it is a pleasure to say that this newly revised edition is now available in Revel.
Moral or human rights, unlike legal rights, are usually thought of as being universal insofar as they are rights that all human beings of every nationality possess to an equal extent, simply by virtue of being human beings.
Without the institution of contract and the rights and duties it can create, modern business societies could not operate. Virtually every business transaction at some point requires one of the parties to rely on the word of the other party to the effect that the other party will pay later, will deliver certain services later, or will transfer goods of a certain quality and quantity. Without the social institution of contract, individuals in such situations would be unwilling to rely on the word of the other party, and the transactions would never take place. The institution of contracts provides a way of ensuring that individuals keep their word, and this, in turn, makes it possible for business society to operate. Employers, for example, acquire contractual rights to the services of their employ-ees in virtue of the work contract that employees enter, and sellers acquire contractual rights to the future cash that credit buyers agree to give them.
MORAL DEMANDS IN AN ETHIC OF CARE Compas-sion, concern, love, friendship, and kindness are all senti-ments or virtues that normally manifest in an ethic of care. Thus, an ethic of care emphasizes the following two moral demands:
The basic issues, from the perspective of virtue ethics, are as follows: What are the traits of character that make a person a morally good human being? Which traits of char-acter are moral virtues? On these issues, there have been numerous views, a few of which we will consider here. We begin with a discussion of the views of the Greek philoso-pher Aristotle, who proposed what remains today the most influential theory of virtue.
Although virtue ethics looks at moral issues from a very different perspective than action-based ethics, it does not fol-low that the conclusions of virtue ethics will differ radically from the conclusions of an action-based ethic. As we will see, certain virtues are correlated with utilitarianism (e.g., the vir-tue of benevolence), other virtues are correlated with rights (e.g., the virtue of respect), and still other virtues are corre-lated with justice and caring. The virtues, then, should not be seen as providing a fifth alternative to utility, rights, justice, and caring. Instead, the virtues should be seen as providing a perspective that surveys the same ground as the four moral standards, but from an entirely different perspective. What the principles of utility, rights, justice, and caring do from the perspective of action evaluations, an ethic of virtue does from the perspective of character evaluations.
A person has a moral virtue when he is disposed to behave habitually as a morally good person would behave, and with the reasons, feelings, and desires that are charac-teristic of a morally good person. Honesty, for example, is a virtue of morally good people. A person possesses the virtue of honesty when he is disposed to habitually tell the truth and does so because he believes telling the truth is right. The honest person feels good when he tells the truth and uncom-fortable when he lies, and always wants to tell the truth out of respect for the truth and its importance in human com-munication. If a person told the truth on occasion, or did so for the wrong reasons or with the wrong desires, we would not say that the person is honest. We would not say a person is honest, for example, if the person frequently lies, tells the
2.7.5: Studying Virtue Theory in the Real WorldSome philosophers have argued that virtue theory is not con-sistent with the findings of modern psychology.173 In a study involving theology students at Princeton University Divinity School, students were asked to read a Bible story about a good Samaritan who helps a wounded man lying next to the road, and then each was told he had to rush to another build-ing for an extremely important appointment he was almost late for.174 As each student hurried to the other building, he
Virtue Theory as Guidance for ActionThe key action-guiding implication of virtue theory can be summed up in this claim: An action is morally right if in carrying out the action the agent exercises, exhibits, or develops a morally virtuous character, and it is morally wrong to the extent that by carrying out the action the agent exercises, exhibits, or develops a morally vicious character.
2.7.6: Virtues and PrinciplesWhat is the relationship between virtue theory and the theories of ethics that we considered earlier (utilitarian, rights, justice, and care theories)? As a glance at the many kinds of dispositions that count as virtues suggests, the moral virtues support or facilitate adherence to moral principles, but they do this in a variety of different ways. There is, then, no single, simple relationship between the virtues and our moral principles. Some virtues enable people to do what moral principles require. Courage, for example, enables us to stick to our moral principles even when fear of the consequences tempts us to do otherwise.
Some virtues consist of a readiness to act on moral prin-ciples. Justice, for example, is the virtue of being disposed to follow principles of justice. Some virtues are disposi-tions that our moral principles require us to develop. Util-itarianism, for example, requires us to develop dispositions such as kindness and generosity that will lead us to increase the happiness of people.
Hence, no conflict exists between theories of ethics that are based on principles and theories of ethics based on virtues. However, a theory of virtue differs from an ethic of principles in the perspective from which it approaches moral evaluations. A theory of virtue judges actions in terms of the dispositions that are associated with those actions, whereas an ethic of principles judges dispositions in terms of the actions associated with those dispositions. For an ethic of principles, actions are pri-mary, whereas for an ethic of virtue, dispositions are pri-mary. We may say, then, that both an ethic of principles and an ethic of virtue identify what the moral life is about. However, principles look at the moral life in terms of the actions that morality obligates us to perform, whereas virtues look at the moral life in terms of the kind of per-son morality obligates us to be. An ethic of virtue, then, covers much of the same ground as an ethic of principles, but from a very different standpoint.
An ethic of virtue, then, is not a fifth kind of moral principle that should take its place alongside the princi-ples of utilitarianism, rights, justice, and caring. Instead, an ethic of virtue fills out and adds to these principles by looking not at the actions people are required to perform, but at the character they are required to have. An adequate ethic of virtue, then, will look at the virtues that are associ-ated with utilitarianism, rights, justice, and caring. In addition, it will (and in this respect an ethic of virtue goes beyond an ethic of principles) look at the virtues people need to adhere to their moral principles when their feel-ings, desires, and passions tempt them to do otherwise. It will look at the many other virtues that the principles of utilitarianism, rights, justice, and caring require a person to cultivate. An ethic of virtue, then, addresses the same landscape of issues that an ethic of principles does, but it also addresses issues related to motivation and feelings that are largely ignored by an ethic of principles.
actions as necessary to achieve happiness. Edmund Pincoffs proposed a modern theory that holds that virtues are dispositions that make a person good at dealing with the kinds of situations that frequently and typically arise in life. Virtue ethics does not pro-vide a fifth approach to ethical decision-making. Instead, an ethic of virtue covers much of the same ground as an ethic of principles, but does so not in terms of the actions we should perform, but in terms of the kind of person we should be. be457b7860
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