Positive psychology seeks to establish a classification of character strengths and virtues based on objective measures, and so to provide guidance on how good character might be developed. However, it offers no substantive theory of the good life. A short critique of this approach is offered, and an alternative mode of empirical enquiry is explored following Alasdair MacIntyre's philosophy. The virtues of constancy and integrity as they appear in the career narratives of leaders in Scottish banking illustrate this mode of enquiry. Empirical enquiry into these virtues reveals a process of interpretation, which is dependent on an understanding of structures in virtue ethics and an understanding of the way that particular agents pursue their own ideas of human flourishing in some particular social milieu. One consequence of this is that, while behavioural tendencies or dispositions might be measurable through statistical method, virtues are not.
Background:The debate over the ethical implications of care robots has raised a range of concerns, including the possibility that such technologies could disrupt caregiving as a core human moral activity. At the same time, academics in information ethics have argued that we should extend our ideas of moral agency and rights to include intelligent machines.Research objectives:This article explores issues of the moral status and limitations of machines in the context of care.Design:A conceptual argument is developed, through a four-part scheme derived from the work of Alasdair MacIntyre. No empirical data are used.Ethical consideration:No primary data were gathered for this study. Secondary sources and authorship have been acknowledged throughout.Findings / discussion:Certain kinds of social experience, including the narrative unity of a life, and the giving and receiving of care, are essential for moral development. Machines, no matter how advanced, cannot participate in such experiences in key respects, and thus cannot develop as practical reasoners.Conclusion:It follows that they cannot be moral agents and that they cannot care. There are, it seems, no such things as care robots. In view of the institutional power of tech companies and commissioning bodies, care practitioners need to take more of a lead in developing new assistive technologies which are appropriate to their practice.
It has been an enduring concern of institutional economics and critical realism to understand how individuals are able to exercise agency in the context of social structures, and to maintain appropriate connections, separations and balances between these two levels of causal power. This paper explores the contribution of Alasdair MacIntyre's neo-Aristotelian philosophy to the topic. Empirical data are provided from the career narratives of senior Scottish bankers recalled in the aftermath of the global financial crisis of 2007/8. The method of the study is interpretive, using themes drawn from MacIntyre's writings. These bankers faced moral choices as tensions developed between their own professional standards and the new corporate goals of the banks. We discuss MacIntyre's understanding of individual moral agency as a narrative quest in the context of different types of institution with different and often conflicting ideas about what constitutes good or right action. Habituation and deliberation are important in enabling action, but fully developed moral agency also depends on individuals being able to make choices in the space opened up by tensions within and between institutions.
Despite its central position in the history of European and Christian thought on the protection of human dignity, the virtue of mercy is currently a problematic and under-developed concept in business ethics, compared to related ideas of care, compassion or philanthropy. The aim of this article is to argue for its revival as a core principle of ethical business practice. The article is conceptual in method. An overview is provided of the scope of contemporary business ethics research on related topics and clarifies some of the similarities and differences between mercy and popular terms, such as compassion and prosocial behaviour. The question is then explored as to why mercy has so little traction in business ethics. Some of the history of the idea of mercy in European and Anglophone philosophy is discussed, from Anselm and Aquinas to the present day, showing how discourse on mercy came to be split into a wider concept of the prevention and alleviation of suffering (misericordia) and a narrower one of clemency or leniency. Aquinas’s wide concept of the virtue of misericordia is developed as the basis for a principle of mercy, which is applicable directly to corporations. The practical implications of this for standards of corporate behaviour towards employees and other stakeholders are then considered through the introduction of a ‘vulnerability grid’. The grid offers a critical contrast to other analysis tools, such as stakeholder power-interest matrices. Cases drawn from empirical studies are used to illustrate application of the grid and to challenge some common assumptions of stakeholder theory.
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