Leading with a Moral Compass

2021 ◽  
pp. 201-218
Author(s):  
Aikaterini Grimani ◽  
George Gotsis
Keyword(s):  
ICR Journal ◽  
2018 ◽  
Vol 9 (2) ◽  
pp. 227-232
Author(s):  
Kurt Lieberman

Islamic guidance is a positive influence on humanity in numerous and diverse ways. In addition to its influence on individuals, Islamic guidance for good corporate governance provides a valuable, practical and business-relevant moral compass. For example, when a business incorporates maqasid values into its conduct, a better experience or outcome can usually be expected. Islamic guidance for humanity helps individuals lead a better life. When individuals are part of an organisation, the environment in which they interact needs to be addressed as well. While individuals should strive to be positive and contribute to the improvement of humanity, creating a suitable climate makes the striving easier and more successful. Essentially, governance is the structure, mechanism, and culture that enables good things to happen. When there is good governance, the result can be a virtuous circle where good actions get reinforced and amplified.


Bioethics ◽  
2019 ◽  
Vol 23 (1) ◽  
pp. 30-35
Author(s):  
T. G. Svetlichnaya ◽  
◽  
E. A. Smirnova ◽  
M. A. Sukhoruchko ◽  
◽  
...  

2020 ◽  
Vol 34 (3) ◽  
pp. 605-607
Author(s):  
Michael Grosso

Stephen Braude’s editorial “Does Telepathy Threaten Mental Privacy” speaks to one reason some people might resist accepting the reality of paranormal abilities.  It is somewhat of a puzzle why so many otherwise rational people shy away from psi. If we accept telepathy, it might seem we’re exposed to others snooping on our innermost secrets and intentions.  Deploying a distinction made by C. D. Broad between telepathic cognition and telepathic interaction, Braude argues that our fear of telepathic intrusion is greatly exaggerated. I, for example, often think of someone  just before he or she calls on the phone.  When that happens, I have no knowledge of what the caller is going to tell me,  No cognition, just a bit of interaction.  Telepathic connection doesn’t necessarily imply telepathic cognition.  No danger of your hidden self being exposed in most common forms of telepathy. There are, however, some examples where it looks like real telepathic cognition comes into play.  In the early stages of 17th century Joseph of Copertino’s career as a priest, his superiors had to ask Joseph to desist from calling the brothers out in public for every peccadillo they committed.  In a typical example cited, he embarrassed a brother for thinking about eating cherries and other things while saying his prayers. His superiors urged Joseph to be more discreet and say things like—“you need to adjust your moral compass.” Joseph did learn to be more discreet but his Vita shows him repeatedly tuning into the specifics of other minds.  For example, he was able to distinguish persons who came merely to observe him out of curiosity. Let me quote one sworn deposition from a Brother Francesco that illustrates telepathic cognition.  


2012 ◽  
Vol 4 (3) ◽  
pp. 75-84 ◽  
Author(s):  
Glenn Petersen
Keyword(s):  

Author(s):  
Neema Parvini

This chapter, which concludes Shakespeare’s Moral Compass, finds that all six of Jonathan Haidt’s moral foundations – authority, loyalty, fairness, sanctity, care, and liberty – are registered in Shakespeare’s plays, but they do not function independently of each other. Rather, they form an interlocking set of principles which together we can call “Shakespeare’s Moral Compass”. These interlocking principles can coalesce to form positive or negative outcomes: the “Virtuous Circle” or the “Vicious Circle”. It argues that for all his undoubted complexity, there are four simple lessons that run through all of Shakespeare’s plays: first, there is always a choice, it is never too late to choose to do the right thing. Second, the responsibility ultimately stops with you, because there is no divine or cosmic justice that will otherwise intervene; accordingly do not expect rewards or recognition for your good deeds. Third, we should not write anyone off, but rather make an effort to understand where they coming from, and try to see things from their point of view, because empathy and compassion are better than hatred, both morally and consequentially. Fourth, if we feel hard done by or slighted by unfairness, mercy is better than revenge both morally and consequentially.


2008 ◽  
pp. 104-105
Author(s):  
Adrian Furnham
Keyword(s):  

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