Codes of Ethics,Orientation Programs,and the Perceived Importance of Employee Incorruptibility

The purpose of this study was to determine the degree to which the review of corporate ethics codes is associated with individuals’ perceptions of the importance of virtue ethics, or more specifically, employee incorruptibility. A convenience sample of individuals working for a university or one of several business organizations located in the Mountain West region of the United States was compiled with a self-report questionnaire. A usable sample of 143 persons representing both the public and private industries was secured for use in this study. The results of an analysis of covariance showed that reviewing ethics codes during employee orientation was positively related to individuals’ beliefs that incorruptibility is an important individual virtue. The managerial implications of the findings are discussed along with suggestions for future research.     

生态公民身份的伦理认同

生态公民身份的伦理认同本质上是公民如何意识到与自然的共生性,由此形成对生态共同体的理解、坚守、认同和回归,进而将其内化为个体观念和行为依据,养成一种内生型德性品质和生态自觉精神。生态公民的德性实现过程就是公民对生态共同体及其理念的内化和分享过程,其首要德性是关爱,关爱不仅可以实现全球伦理的生态共享,还能唤醒主体的道德良知,表现为自觉的伦理行动。     

The ethics behind efficiency

The normative elements underlying efficiency are more complex than generally portrayed and rely upon ethical frameworks that are generally absent from classroom discussions. Most textbooks, for example, ignore the ethical differences between Pareto efficiency (based on voluntary win-win outcomes) and the modern Kaldor-Hicks efficiency used in public policy assessments (in which winners gain more than losers lose). For the latter to be ethically palatable, society must have in place basic institutions of justice, transparency, and accountability. Normative economics thus requires a pluralist approach that includes considerations of virtue and duty, closer to Adam Smith's Enlightenment conceptions. This surprising finding should embolden economics teachers to engage students with critical thinking problems that are controversial and relevant, and which better prepare students for a complex world.     

德育的灵魂:成就人生,实现幸福——亚里士多德幸福观及启示

人生的最高目的就是追求幸福达到至善,而最大的幸福就是"合乎德性的灵魂实现活动",强调人之为人的独特意义———德性的实现人自身。为我们提供了一种合乎人之本质的德育理念——以人为本,以激发人的本质要求为目的,促使人的自由、全面发展,达到人生价值的实现和内在的和谐。     

中国传统管理的四种方式

本文通过对中国传统管理思想的分析和梳理,发现中国传统管理可分为4种方式,这4种管理方式构成了管理的四个层次:第一层,力的管理,包括有形之力——权,无形之力——势;第二层,智的管理,包括法和术;第三层,德的管理,包括仁、义、礼、信;第四层,道的管理,包括明心见性和无为而治。     

Approaches to Ethics for Corporate Crisis Management

The ethics of corporate crisis management is a seriously underdeveloped field. Among recent proposals in the area, two contributions stand out: Seeger and Ulmer’s (2001) virtue ethics approach to crisis management ethics and Simola’s (2003) ethics of care. In the first part of the paper, I argue that both contributions are problematic: Seeger and Ulmer focus on top management and propose virtues that lack substance and are in need of further development. Simola’s proposal is also fraught with difficulty, since it seems to conceive of ethics of care as a course of action that can be chosen in a crisis, something which runs contrary to the idea of caring. In the second part of the paper, I argue that Simola and Seeger and Ulmer are nevertheless on the right track, and I propose some directions for further development of the ethics of corporate crisis management. I argue that the value of codes of conduct is limited. Furthermore, I propose a way of identifying relevant virtues for corporate crisis management and discuss a problem that is prevalent in crisis management ethics (the temptation of ad hoc utilitarianism).     

依法治校与以德治校：建设和谐大学的必然要求

依法治校与以德治校是高校健康有序运转的两部“推进器”，把握关键环节是建设和谐大学的必要条件。准确把握和处理建设和谐大学的关键环节，离不开法治与德治的辩证统一的运用。要以“法治”保“德治”，夯实建设和谐大学的制度基础，要以“德治”促“法治”，筑牢建设和谐大学的文化根基：     

孔子旅游思想:研究述评与再审视

目前学术界对孔子旅游思想的研究涉及到孔子旅游活动的分类,远游观和近游观,提倡听乐观礼的文化之游和体山悟水的自然之游,反对佚游等旅游态度,以及山水比德的旅游审美观等,并认为孔子的旅游思想是功利性的。本文在评述前人成果基础上,指出研究中存在对“旅游”内涵界定不明确,对旅游行为分类不合理,论证中的牵强附会之风,以及比德观的简单化认识等问题,并对孔子“比德”的旅游审美观进行了再审视,认为对孔子的旅游观做功利与否的断定是不切实际和没有意义的。     

Truthfulness and Business

According to a common assumption, truthfulness cannot have an intrinsic value in business. Instead, it is considered only instrumentally valuable for business, because it contributes to successful trust-building. Some authors deny truthfulness even this limited role by claiming that truth-telling is not an essential part of business, which is a sui generis practice like poker. In this article, I argue that truthfulness has indeed an intrinsic value in business and identify the conceptual confusions underlying the opposite view. My account of truthfulness as a virtue shows that truthfulness is both valuable for its own sake and instrumental to further valuable goals. It helps pinpoint the implicit contradiction in claiming that truthfulness has an instrumental value only. I then challenge the reasons for considering business exempt from the constraints of truthfulness and elaborate on the analogy between game and business, which in fact supports instead of undermining my claim that business is a truthful practice. Finally, I illustrate my argument with a case study of the current crisis of trust faced by the pharmaceutical industry. Lubomira Radoilska, PhD., is an Affiliated Lecturer at the Faculty of Philosophy, Cambridge University and a Research Fellow at Clare Hall, Cambridge. Dr Radoilska received her Masters degree in Philosophy from Sofia University and her MPhil and Doctorate from Ecole des Hautes Etudes en Sciences Sociales, Paris. Her research interests fall within the scope of moral philosophy. She has published articles on both theoretical and applied topics.