scholarly journals Antecedents of Deviant Behavior: Psychological and Non-Psychological Factors and Ethical Justifications

2021 ◽  
Author(s):  
Emiliano Di Carlo
Keyword(s):  
Psychological Factors ◽  
Common Good ◽  
Deviant Behavior ◽  
Code Of Ethics ◽  
Ethical Reasoning ◽  
Integrated Approach ◽  
Integrative Model ◽  
Human Beings ◽  
Real Entity ◽  
The Common

Abstract An integrative model of ethical justifications in organizations is proposed. The model recognizes the roles of psychological and non-psychological factors on the link between ethical theories and the ethical reasoning and, consequently, on the way operators justify themselves when accused of being against (or not favoring) the good of the company. This study wants to contribute to highlighting the benefits of the prevention of deviant behavior through a more profound comprehension of its antecedents. The analysis confirms the complexity of human beings, and the need for an integrated approach that leads to clarity and coherence among tools (e.g. mission, code of ethics, incentive system), people and among both people and tools. A central role is played by the dissemination of a culture that considers the firm as a real entity, with its own interest, that is separated from that of its stakeholders and which brings the purpose of the common good.

Catholic Social Teaching

2015 ◽  
pp. 442-456
Author(s):  
David Matzko McCarthy
Keyword(s):  
Social Relations ◽  
Common Good ◽  
Catholic Social Teaching ◽  
Political Life ◽  
Social Teaching ◽  
Human Beings ◽  
Mutual Cooperation ◽  
Economic Relations ◽  
Rerum Novarum ◽  
The Common

This essay considers the modern tradition of Catholic social teaching (CST). CST finds its roots in the biblical, patristic, and medieval periods, but was inaugurated in particular by Leo XIII’s encyclical Rerum novarum (1891) and has been sustained by a range of papal encyclicals and conciliar documents since. The documents of CST emphasize that human beings are created for mutual cooperation and a pursuit of common good in social, economic, and political life. The essay considers first CST’s developing account of how social relations may be governed by Christian charity. It then considers the nature of property within economic relations as conceived within CST. The final section considers CST’s reflections on political life, which is understood as primarily personal and dependent on relations of mutual rights and responsibilities that are directed to the common good.

Thinking Collectively

2019 ◽  
Author(s):  
Paul Spicker
Keyword(s):  
Collective Action ◽  
Social Life ◽  
Common Good ◽  
Social Groups ◽  
Social Institutions ◽  
Human Beings ◽  
Democratic Deliberation ◽  
Wide Range ◽  
Working Together ◽  
The Common

Thinking collectively is a book about the meaning, implications and value of collectivism in social policy. Collectivism is not a single, unitary idea; it covers a wide range of approaches that depend on the importance of groups and organisations in social life. Substantive collectivism is the idea that we live, not as 'individuals', but as the members of social groups, like families, neighbourhoods and communities, and that many of our actions are done together with others in organisations and social institutions. Methodological collectivism looks for explanations and patterns of behaviour not in the actions of individual human beings, but in the actions of groups. Moral collectivism begins from the premise that collective social groups - families, businesses, institutions, governments and countries - are moral agents; that they have rights and responsibilities, that groups as well as individuals can take moral action, and that the morality of their actions can sensibly be assessed in those terms. Collective action is defined, not by what is to be done, but how. The practice of collective action, and the character of provision made, tend in their turn to influence the kinds of things that people want their services to do. Democratic deliberation, voice and empowerment become the expectation and practice of public services; co-operation, working together, sharing and solidarity come to be seen as virtues in themselves. The book makes a case for a collective approach to the common weal, based on society, the common good, solidarity, stewardship, rights, equality and a sense of common enterprise.

The Charitable John Locke

2009 ◽  
Vol 71 (3) ◽  
pp. 428-458 ◽  
Author(s):  
Steven Forde
Keyword(s):  
Moral Theory ◽  
Common Good ◽  
John Locke ◽  
Definitive Treatment ◽  
Economic Assistance ◽  
Human Beings ◽  
Political Theories ◽  
The Common ◽  
The Needy ◽  
Shed Light

AbstractLocke's political philosophy, like any that centers on individual rights such as property rights, raises the question whether human beings have any duty to charity, or economic assistance, to the needy. Locke's works contain some strong statements in favor of such a duty, but in his definitive treatment of property, chapter 5 of the Second Treatise of Government, he is conspicuously silent on charity. Based on a reading of that chapter and other texts, I conclude that the basis of Lockean morality is not individual right per se, but concern for the common good. I compare Locke's theory of property to those of Aquinas, Grotius, and Pufendorf in order to shed light on Locke's view of property and charity. Finally, I argue that Locke has a tiered moral theory that separates justice from charity. His economic and political theories focus on justice, masking Locke's actual devotion to charity.

scholarly journals A STUDY ON ENVIRONMENTAL ETHICS AMONG THE TEACHER EDUCATORS OF KUVEMPU UNIVERSITY

2021 ◽  
pp. 289-295
Author(s):  
Dr. Shivakumar GS
Keyword(s):  
Environmental Ethics ◽  
Common Good ◽  
Teacher Educators ◽  
Human Beings ◽  
Concerted Action ◽  
The People ◽  
Decent Life ◽  
The Common ◽  
The Right

Every human being has the right to decent life but today there are elements in our environment that tend to militate against the attainment and enjoyment of such a life. The exacerbation of the pollution of environment can cause untold misery. Unhappiness and suffering to human beings, simply because of our lack of concerns for the common good and the absence of sense of responsibility and ethics for sustaining a balanced eco-system. If we are to aspire to a better quality of life – one which will ensure freedom from want, from disease and from fear itself, then we must all join hands to stem the increasing toxification of this earth. What we need in order to defuse this environmental time bomb is immediate concerted action of all the people, but such needed action will come only if we reorient such citizenry values, i.e., imbibe them with proper awareness and values (ethics), specifically those that will lead to a greater concern for preserving balance in the ecosystem, besides teaching them how to save the environment from further degradation, and to help, make it more healthful and progressive place to live in, springs from a strong sense of social responsibility. KEYWORD: Environmental Ethics

scholarly journals The Essential Ingredients of a Future Curriculum Design

2020 ◽  
Vol 3 (1) ◽  
pp. 9-20
Author(s):  
Regina Joseph Cyril ◽  
Keyword(s):  
Artificial Intelligence ◽  
Curriculum Design ◽  
Common Good ◽  
Future Generation ◽  
Rapid Rate ◽  
Human Beings ◽  
The Common ◽  
Survival Skills ◽  
The Stability ◽  
The Right

The advent of industrialization and the advancement of technology at a rapid rate has been a concern for countries that aim to meet the demands of globalization and future job markets. The stability of a country’s economy is the aspiration of politicians as opposed to equipping individuals with survival skills to live in a sustainable world as human beings capable of solving problems. What are the essential ingredients for our future generation? The curriculum should produce individuals who can solve problems in the future regardless of the circumstances or a generation equipped with knowledge for future jobs, which are non-existent now. The targeted product should be a human being who is able to balance the demands of modernization through knowledge of artificial intelligence or a holistic individual who can balance mind and matter to thrive in a sustainable world for the common good of our planet and its citizens. This paper attempts to study the right ingredients needed for a future curriculum design by examining what is lacking now and recommending a design suited for sustainable economic and ecological living.

scholarly journals Etika Alquran Menuju Masyarakat Adil Dan Makmur

2017 ◽  
Vol 1 (2) ◽  
pp. 169
Author(s):  
Muhammad Chirzin
Keyword(s):  
Common Good ◽  
Human Life ◽  
Human Beings ◽  
Human Relationships ◽  
Happy Life ◽  
The Common ◽  
Just Society ◽  
Proper Group ◽  
The Right ◽  
Formal Justice

A fair, prosperous and happy life are the inner desire of every human being. In order to realize these ideals, human beings necessarily recognize each other's potential, advantages and / or disadvantages to complement each other; mutual learning, mutual giving and receiving.The presence of the prophets brought the Shari'ah of Allah SWT with the aim of establishing a just humanitarian system. The just society is reflected in the right and proper group life.In the context of human relationships, justice in the Quran contains three meanings. First, fair in the same sense. Second, fair in a balanced sense. Third, fair in the sense of attention to the rights of individuals and give those rights to each owner and get a social justice.A prosperous society is a prosperous, capable, and rich society.In the context of the state, prosperity is a state of affluence that encompasses the lives of all people.Islamic justice is superior to any formal justice of any human law. It penetrates deep down to the deepest feelings. One of the prerequisites to realize the harmony of human life is peace. When there is a dispute, it is necessarily settled in the most fair manner. For that every member of the community must be willing to sacrifice for the common good and strive for the common goal. Society will undoubtedly help each other to realize a just and prosperous life all of time.

Coaching Wisdom in the Workplace: Coaching from an Integrative Model of Wisdom

2021 ◽  
Author(s):  
Sarah Smith
Keyword(s):  
Common Good ◽  
Psychological Research ◽  
Integrative Model ◽  
Human Flourishing ◽  
High Stakes ◽  
Dynamic Factors ◽  
Workplace Coaching ◽  
The Common ◽  
Over Time

Wisdom has long fascinated philosophers and theologians, hailed by many as the key to human flourishing and the pinnacle of human development. From this perspective its relevance to coaching seems indisputable, if somewhat aspirational. At the same time, we are facing some of the most demanding challenges humans have collectively faced. Leaders face ill-defined problems requiring an ability to embrace uncertainty, to engage in foresight, thinking both long-term and systemically towards the common good. In this high stakes context, accessing wiser reasoning ‘in time’ and developing wisdom ‘over time’ may be vital, for both client and coach. Whilst wisdom is often seen as beyond the reach of most people, there are times when we are all somewhat wiser than at other times. Drawing on the psychological research on wisdom, this chapter will present coaches with an integrative model of wisdom, outlining dynamic factors and interventions that influence its development and its expression. It asks readers to deeply consider what role coaching can play in developing wiser individuals, wiser organisations and workplaces.

The Use of Developmental Psychology in Ethics

2015 ◽  
pp. 1828-1848
Author(s):  
Craig Steven Titus
Keyword(s):  
Moral Development ◽  
Common Good ◽  
Moral Agency ◽  
Developmental Psychology ◽  
Moral Character ◽  
Integrated Approach ◽  
Normative Ethics ◽  
Moral Content ◽  
The Common ◽  
Ethical Norms

This chapter argues that a developmental psychology based in a wider notion of reason and ultimate flourishing can employ both duty and virtue in the service of the common good. It identifies several important differences between cognitive structuralism and virtue-based approaches concerning the pre-empirical priority paid to either duty or virtue in moral development. It brings to light several challenges concerning the use of developmental psychology in ethics: (1) a weakness in schools of cognitive structuralism, such as that of Lawrence Kohlberg, inasmuch as they do not move beyond the theory of stages and structures that focus only on the cognitive judgment of justice and on duty; (2) a weakness in developmental virtue approaches, such as that of Martin Seligman, inasmuch as they do not employ moral content in the operative notions of virtues and values. This article concludes that a heartier notion of developmental psychology and normative ethics will need to recognize the interrelated nature of ethical acts (moral agency), ethical agents (moral character), and ethical norms (duties and law). Such an integrated approach must also attend to the input that diverse philosophical and religious presuppositions make toward understanding the place of developmental psychology in the practice of ethics.

Ghosts And Guests: A Pastoral Theology Of Belonging For Ministry With Persons With Mental Illness

2016 ◽  
Vol 70 (4) ◽  
pp. 257-265 ◽  
Author(s):  
Jason C. Whitehead
Keyword(s):  
Mental Illness ◽  
Social Exclusion ◽  
Common Good ◽  
Pastoral Theology ◽  
Human Beings ◽  
The Common Good ◽  
The Common

The purpose of this article is to develop a pastoral theology of belonging which opposes the systemic marginalization of persons with mental illness. In the course of developing this argument I will examine the evidence for understanding human beings as social creatures, which leads to a discussion of why it is difficult in this age to act for the common good. The stigmatization and marginalization that results from neoliberal ideologies is especially prevalent with persons with mental illness, often leading to social exclusion, isolation, and loneliness. The ethic of hospitality described by Christine Pohl provides one source of alleviating this exclusion and isolation, but may not provide enough relief. A pastoral theology and ministry of belonging focused on becoming empathic, creative guests is offered as a corollary to hospitality when relating to persons with mental illness.

scholarly journals Aimaras de Puno y la actitud Minera: ’¿para llegar a la vida hay que pasar por la muerte ?

2016 ◽  
Vol 18 (1) ◽  
pp. 69
Author(s):  
Saul Bermejo Paredes ◽  
Yanet Amanda Maquera
Keyword(s):  
Common Good ◽  
Well Being ◽  
Southern Region ◽  
Political Movements ◽  
Mining Activities ◽  
Human Beings ◽  
The Common Good ◽  
The Future ◽  
Subject And Object ◽  
The Common

<p>RESUMEN</p><p>El estudio, es una aproximación a la comprensión epistemológica y ontológica aimara a partir de las expresiones de pensamiento y actitudes de los pobladores aimaras asentados en la zona sur de la región de Puno-Perú, que en el año 2011 protagonizaron grandes movimientos sociales y políticos con resonancia mundial, en oposición a las concesiones y actividades mineras en sus territorios.  Los resultados ponen de manifiesto la gran polaridad cognitiva entre la racionalidad aimara y el oficial-dominante y que la actividad minera  para los aimaras, es peor que la muerte misma.  El aimara no es un salvaje que se opone al progreso y al bienestar común, sino para él, el bienestar del ser (disfrute a plenitud), expresado por la armonía inconmensurable entre hombre-universo (relación interdependiente entre sujeto-objeto), es lo esencial, para vivir como ser humano. El bienestar no se alcanza sacrificando el presente, porque el concepto de vida no es lineal y progresivo, lo lógico para los aimaras, es “estar bien” ahora y también en el futuro. Finalmente, las actitudes de protesta de los aimaras se dirigen ante las injusticias sociales-económicas y cognitivas; y, al reconocimiento como nación y restitución de sus derechos y territorios, fundamentalmente.</p><p> ABTRACT</p><p>The study is an approach to the epistemological and ontological understanding aimara from expressions of thought and attitudes of the aimara people settled in the southern region of Puno-Perú, which in 2011 staged large social and political movements with global resonance, as opposed to concessions and mining activities in their territories. The results demonstrate the great cognitive polarity between rationality and the official aimara-dominant and that mining for aimara, it is worse than death itself. The aimara is not a savage who opposes progress and the common good, but for him, the well-being of being (fully enjoy) expressed immeasurable harmony between man-universe (interdependent relationship between subject and object), it is essential to live as human beings. Welfare is not achieved by sacrificing the present, because the concept of life is not linear and progressive, it is logical for the aimara, is "being good" now and in the future. Finally, attitudes of protest are directed to the aimara-economic and cognitive social injustices; and recognition as a nation and restoration of their rights and territories, mainly.</p><p> </p>

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