Virtue ethics is an approach to ethics which emphasizes the character of the moral agent, rather than rules or consequences, as the key element of ethical thinking.
At the end of the lesson, you should be able learn:
1. recognize and recall a moral experience;
2. detect a moral dilemma;
3 .identify the three levels of moral dilemmas.
Virtue ethics focuses not so much on principles or the consequences of action, nor even the action itself so much as on the agent, the person who performs the action, in the light of the circumstances and all of his or her other actions. The focus is on the person’s character, or alternatively, on those traits of character expressed in this and other actions, his or her virtues.
Aristotle’s virtue ethics The most famous virtue ethicist, and in many ways still the starting point for most virtue ethicists, is the great Greek philosopher Aristotle (384–322 BCE). In his Nicomachean Ethics (1954), Aristotle laid out a system of virtue ethics which still remains the starting point, if not the model, for most virtue ethicists. A virtue (areté which can also be translated as “excellence”) for Aristotle was the mean between the extremes.
At the end of the lesson, you should be able learn:
1. recognize and recall a moral experience;
2. detect a moral dilemma;
3 .identify the three levels of moral dilemmas.
Virtue ethics focuses not so much on principles or the consequences of action, nor even the action itself so much as on the agent, the person who performs the action, in the light of the circumstances and all of his or her other actions. The focus is on the person’s character, or alternatively, on those traits of character expressed in this and other actions, his or her virtues.
Aristotle’s virtue ethics The most famous virtue ethicist, and in many ways still the starting point for most virtue ethicists, is the great Greek philosopher Aristotle (384–322 BCE). In his Nicomachean Ethics (1954), Aristotle laid out a system of virtue ethics which still remains the starting point, if not the model, for most virtue ethicists. A virtue (areté which can also be translated as “excellence”) for Aristotle was the mean between the extremes.
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Business Ethics – Thomas A. Package
Lecture 4
I. RUN Inc. Case
II. "Corporate Roles, Personal Virtues" Solomon
A) Solomon on relevance of Aristotle - persons should think of themselves as members of a larger community and strive to excel, to bring out the best in themselves and the community. An Aristotelean approach to business ethics begins with the virtue of the individual in a corporate setting and the virtues of the corporation will follow.
Package on relevance of Aristotle. Aristotle thought the interesting questions were about the tensions between an individual and her group. He dealt with the polis or city-state. Contemporaries triangulate between many groups, the most important are often state and corporations.
B) Solomon contrasts Aristotelean approach with Kantian and Utilitarian:
Kantian - too much emphasis on rational principles. Contra Kant, all that is morally significant is not a matter of rationalized principles. Cultivation of Character counts, not rationalizing our behavior. I assume he means rationalize as in to make rational, not excuse making. Most importantly, duties are formed in terms of community and how the greater whole is effected by actions, not monistic principles of rationality. Besides, it's dry and we just don't "DO" ethics that way. It ain't inspirational. Shifts emphasis from greatness of a person in a roll to roll-transcendant principle which may be "empty-handed" for solving corporate dilemmas and giving corporate direction.
Utilitarian - also too obsessed with doting over principles, namely maximizing good consequences. Like Kantian ethics, Utilitarianism compulsively focuses on decision procedures instead of the idea of personal responsibility. Shifts focus of ethics from being personally responsible and instead appeals to the almighty decision procedure.
C) Rights v. Responsibilities.
Solomon does not wish to deny the relevance of rights to ethics or the centrality of civil rights. But rights talk is not meant to replace talk of responsibilities. We should move from talking about having rights to recognizing the rights of others. Solomon thinks the latter can be best accomplished by talking about what the virtuous person would or wouldn't do, but he acknowledged that virtue theory can be provincial or ethno-centric.
Solomon's Six Dimensions of Virtue Ethics
1) Community - What is good for the community is co-extensive with what is good for the individual. Our self-interest is for the most part identical to the larger interests of the group. In this case, the good of the company and the good of the individual stand or fall together
2) Excellence - Just that. Means not just avoiding mistakes, but excelling and doing a good job, whatever that job may be.
3) Role Identity - The particularity of being an employee, of taking on that role and accepting the attendant obligations and performing conscientiously. Knowing which hat you just put on.
4) Integrity .
Determining whether a person is good or bad is not always a straightforward task It requires careful observation and consideration of various factors that contribute to a persons character.
In this article we will delve into the nuances of identifying the qualities that distinguish a good person from a bad one eploring the various factors that contribute to our perceptions and judgments of individuals.
Join us as we dive into the intricacies of human nature and morality and uncover the key indicators that help us discern the character of those around us.
Influence: the Psychology of Persuasion (Cialdini)Hugo Guyader
Lecturing on Cialdini's Influence book to Master students for a course in Advanced Consumer Marketing at Linköping University, Sweden.
Cialdini (2016) - "Pre-Suasion": http://www.slideshare.net/guyaderhugo/presuasion-a-revolutionary-way-to-influence-and-persuade
How (Un)Ethical Are YouMost of us believe that we are ethiLizbethQuinonez813
How (Un)Ethical Are You
Most of us believe that we are ethical and unbiased. We believe that we:
Make good decisions
Are objective, and
Reach fair and rational conclusions
Research shows that in reality most fall short of our inflated self-perception, where we
have the illusion of objectivity
These unconscious or implicit biases can be contrary to our consciously held, explicit beliefs
As leaders we need to let go of the notion that our conscious attitudes always represent what we think
The prevalence of these biases suggests that the most well being person unwittingly allows conscious thoughts and feeling to influence our objective decisions
This article explores four related sources of unintentional unethical decision-making:
Implicit forms of prejudice
Bias that favours one’s own group
A tendency to over-claim credit
Conflict of interest
1. Implicit Prejudice: Bias that emerges from unconscious beliefs
Research shows that people judge according:
to unconscious stereotypes
attitudes, or implicit prejudice
We learn to associate things that commonly go together and expect them to inevitably co-exist
Example:
Thunder and rain, grey hair and old age. We automatically make such associations to help us organize our thoughts. We grow to trust these stereo-types, however, they are binding and typically not accurate
Because implicit prejudice come from the ordinary and unconscious tendency to make associations, it is distinct from conscious forms of prejudice
This explains why people who are free of conscious prejudice still demonstrate biases
Example:
People who had strong implicit biases were less likely to select women for positions who exhibited “masculine” personalities qualities, such as ambition or independence
The biased perception was that these women possessed less social skills than men.
2. In-Group Favouritism: Bias the Favours Your Group
Have you ever helped someone get a position by asking a favour. Few people set out to exclude anyone through such acts of kindness
In-group favouritism amounts to giving extra credit to someone within your group
Yet while discriminating against those who are not part of the group is considered unethical, helping people seemingly close to us is often viewed favourably
Research shows that where people are equally qualified and similar in all respects, the person who is considered “part of the group” will unconsciously be seen to be more qualified
There is no hatred or hostility….this behaviour is the root of discriminatory favouritism
An example of this is where minorities, who are sometimes more qualified, are unconsciously discriminated against
3. Overclaiming Credit: Bias that Favours You
People generally hold positive views about themselves
Studies show that the majority of people consider themselves above average. The more we think of our own contributions, the less fairly we judge others
Research also shows that the more people think o ...
This lecture is part of a business law course focused on ethics and leadership. This is the student's first introduction to implicit bias and heuristics.
3. Accommodates the natural concern many of have with being good a good person …in addition to merely performing right acts (producing good consequences, following moral rules) Acting well vs. Acting rightly Virtue Ethics
4. Virtue Ethics Often describes actions in the virtue and vice terms “Torture is cruel” “Paying back your debts is just” “Speaking up in that situation was courageous” Anscombe suggested that this is a great improvement over “morally wrong” (or “right”), because this language still informs us about what we ought and ought not to do.
5. More than Actions The virtue (and vice) terms do not merely apply to the outward action, but to the state of character of the agent. When a store manager practices business in an honest fashion because this is a good way to attract customers and maximize profits, we don’t quite want to say that he is acting honestly, or that he is a man of honest character. Being virtuous doesn’t simply mean “prone to act in good ways” Being honest does not only mean “tends to tell the truth”
6. 1: Good-making property Makes one good “qua” human Because we are, by nature, rational and social beings, the virtues help us fulfill our human nature. Important for achieving a good life, or eudaimonia. What is a Virtue?
7. 2: Goodness of the Rational Will Concerns reason and rational choice Not a mere pre-reflective inclination to do well. This implies that virtue is something more than what nice children are capable of having. What is a Virtue?
8. 3: A Corrective Supplement human beings where they find natural temptations, deficiencies of motivation, or tendencies toward vice. Justice is a corrective where we want to keep things we don’t deserve or distribute things (like punishment) in a way that others don’t deserve; Courage is a corrective where we have the tendency to be overcome by fear; Charity is a corrective where we tend to be selfish or uncaring of others. This suggests that knowing the virtues depends on knowing what human nature is like What is a Virtue?
9. 1: Habit Reliability and Consistency Virtues are developed, not acquired at once Virtues are strongly entrenched Components of Virtue
10. 2: Sensitivity to Reasons Virtue involves seeing certain considerations as practical reasons, and being motivated by and acting on them. Seeing the humanity of others as reason to not to harm or lie to them. Seeing another’s vulnerability as a reason to help, not to take advantage. Seeing the value of truth as reason to conduct business honestly. Components of Virtue
11. 3: Emotions and Attitudes You are happy to perform virtuous deeds You are attracted to other virtuous people The vicious behavior of your friends and family makes you sad. Note the contrast here with Kant’s ethics: on virtue ethics, subjective desires to do the right thing tend to make someone more virtuous. Components of Virtue
12. 4: Natural Inclination to Act Well Virtuous actions come naturally No need to battle contrary desires Spontaneous expression of one’s innermost desires Components of Virtue
13. 5: Phronesis: Practical Wisdom The ability to reason correctly to make wise choices Requires knowledge and life experience Solves conflicts between the virtues (or moral rules) Supplements mere “natural virtue”: it perfects (is a check on) the spontaneous component. Components of Virtue
14. 1: Habit 2: Sensitivity to Reasons 3: Emotions and Attitudes 4: Natural Inclincation to Act 5: Phronesis: Practical Wisdom Recap: Five Components of Virtue
19. Virtue > Continence Continence = Strength of Will But virtue, for the virtuous person, should be easy Exercise of will-power implies imperfect virtue: No virtuous habit formed Wrong motives and attitudes Not naturally inclined to act well But is this always the case?
20. “[We] both are and are not inclined to think that the harder a man finds it to act virtuously the more virtue he shows if he does act well. For on the one hand great virtue is needed where it is particularly hard to act virtuously; yet on the other it could be argued that difficulty in acting virtuously shows that the agent is imperfect in virtue.” Philippa Foot, “Virtues and Vices” The Puzzle
21. “The dilemma can be resolved only when we stop talking about difficulties standing in the way of virtuous action as if they were of only one kind.” Foot's Solution
22. Consider the following: A woman finds a purse on the street with lots of money in it, and is temped to take it because… (a) she is a poor single mother with hungry children at home (b) she is struggling with kleptomania (the desire to steal) Foot's Solution
23. In (a) it is the woman’s circumstances that makes it hard to act rightly. Even further, an important factor contributing to the difficulty is her love and concern for her children, which is a sign of virtue. So, we can imagine that even someone with full virtue would find this situation difficult. In fact we might think less of the woman if she weren’t tempted by the purse. Circumstances vs. Character
24. In (b) it is the woman’s vicious character that makes it hard to act rightly. Assuming that she did not need the money to feed her children, the prospect of taking the purse should not quite have occurred to her if she were fully virtuous. Circumstances vs. Character
25. A virtue is… 1: A good-making property 2: Goodness of the rational will 3: A corrective Review
26. Components of Virtue 1: Habit 2: Sensitivity to Reasons 3: Emotions and Attitudes 4: Natural Inclination to Act 5: Phronesis: Practical Wisdom Review