Voting as an Ethical Issue

2012 ◽  
Author(s):  
Jason Brennan
Keyword(s):  
Ethical Issue ◽  
Common Good ◽  
Sufficient Evidence ◽  
Moral Obligations ◽  
The Common Good ◽  
Electoral Outcomes ◽  
The Common

This introductory chapter provides an overview of voting ethics. Voting is the principal way that citizens influence the quality of government. As such, individual voters have moral obligations concerning how they vote. Indeed, how individuals vote can help or harm people. Electoral outcomes can lead to a bad government, which can exploit the minority for the benefit of the majority. This book argues that citizens must vote well or abstain instead. Voters ought to vote for what they justifiedly believe promotes the common good. Even if many voters intend to promote the common good, they all too often lack sufficient evidence to justify the beliefs they advocate. When they do vote, they pollute democracy with their votes and make it more likely that people will have to suffer from bad governance.

Introduction

2012 ◽  
Author(s):  
Jamie Terence Kelly
Keyword(s):  
Common Good ◽  
Democratic Theory ◽  
Framing Effects ◽  
Behavioral Approach ◽  
Empirical Psychology ◽  
Collective Interest ◽  
Individual Preferences ◽  
Electoral Outcomes ◽  
The Common

This introductory chapter first sets out the book's purpose, which is to argue that, just as in economics and law, normative democratic theory must begin to pay attention to the picture of human choice described by empirical psychology. Thus, it develops a behavioral approach to normative democratic theory. The book focuses on judgment-based theories—those that construe votes as judgments about the common good (or collective interest), rather than as individual preferences over electoral outcomes. It also focuses on framing effects, which occur when different but equivalent formulations of a problem result in substantively different decisions being made. An overview of the subsequent chapters is also presented.

The Ethics of Voting

2019 ◽  
Author(s):  
James Stacey Taylor
Keyword(s):  
Common Good ◽  
Democratic Governance ◽  
The Common Good ◽  
The Third ◽  
Voter Preferences ◽  
Electoral Outcomes ◽  
Political Preferences ◽  
Self Interest ◽  
Individual Vote ◽  
The Common

The first question that is often raised in a discussion of the ethics of voting is whether or not there is a duty to vote. The view that there is a duty to vote is supported by two main arguments. The first holds that since the value of democratic governance is high persons should vote to preserve stable democracy. The second is that there is a duty to vote because if nobody voted the effects would be disastrous. The first of these arguments is criticized by Jason Brennan, who holds that since each individual vote will play little to no role in preserving stable democracy nobody has a duty to vote. The second is criticized by Loren Lomasky and Geoffrey Brennan, who argue that it is incomplete unless its supporters can show that democracy needs everyone to vote to continue. The question of whether there is a duty to vote naturally leads to the question of whether it is permissible for persons to vote in their own self-interest. Jason Brennan argues that persons should only (morally) vote for candidates or policies that they are justified in believing would promote the common good. It is unclear, however, what “the common good” consists of. This discussion of the morality of voting in one’s self-interest leads to the question of whether voting for a politician because she has made campaign promises is morally analogous to a voter selling her vote. In discussing this issue it is important to distinguish between the “restricted” defense of markets in votes (that the purchased votes are to be cast in favor of what the buyer is justified in believing is the common good) and the “unrestricted” defense of such a market (that purchased votes can be cast in any way the buyer pleases). Much of this discussion focuses on the morality of unrestricted markets in votes. Christopher Freiman has offered four main arguments in favor of such a market: (1) that it will make both the buyer and the seller better off; (2) that it is required by respect for voter liberty; (3) that it is relevantly similar to other practices that are currently allowed, such as logrolling; and (4) that it would enable electoral outcomes to better express voter preferences. None of these arguments are persuasive. The first is based on illicitly inferring from the claim that persons would voluntarily buy and sell votes if a market were allowed to the claim that they would thereby desire that this market be allowed. The second argument is flawed because if some persons would prefer that a market not be allowed, this could provide a sufficient reason to restrict their liberty by precluding them from selling their votes. The third argument overlooks important disanalogies between votes traded between voters, and votes traded between legislators. The fourth argument is based on the implausible assumption that vote sellers would not misrepresent their political preferences in a market for votes.

Justice Beyond Borders – Extraterritorial Obligations from Thucydides to Grotius

2020 ◽  
Vol 6 (3) ◽  
pp. 234-248
Author(s):  
Tilmann Altwicker
Keyword(s):  
Common Good ◽  
Use Of Force ◽  
Early History ◽  
History Of Ideas ◽  
Legitimate Authority ◽  
Moral Obligations ◽  
Moral Concepts ◽  
The Common Good ◽  
History Of ◽  
The Common

The article traces the problem of extraterritorial obligations in the early history of ideas, spanning from Thucydides to Grotius. Extraterritorial obligations are defined here as moral obligations of a legitimate authority to perform or not to perform an act vis-à-vis individuals who are not its subjects. The article shows that arguments about justice beyond the border rely on transnational conceptions of the common good. In the early history of ideas concerning extraterritorial obligations, the following questions were central: Can there be a transnational meaning of moral concepts? Are extraterritorial obligations merely negative obligations? Is the extraterritorial pursuit of state interests limited by higher-ranking principles? Under which circumstances is the extra-territorial use of force permitted in order to protect individuals?

International Business, Morality, and the Common Good

1992 ◽  
Vol 2 (1) ◽  
pp. 27-40 ◽  
Author(s):  
Manuel Velasquez
Keyword(s):  
Multinational Corporations ◽  
International Business ◽  
Greenhouse Effect ◽  
Moral Obligation ◽  
Common Good ◽  
Moral Obligations ◽  
The Common Good ◽  
International Environment ◽  
The Common ◽  
Business Morality

The author sets out a realist defense of the claim that in the absence of an international enforcement agency, multinational corporations operating in a competitive international environment cannot be said to have a moral obligation to contribute to the international common good, provided that interactions are nonrepetitive and provided effective signals of agent reliability are not possible. Examples of international common goods that meet these conditions are support of the global ozone layer and avoidance of the global greenhouse effect. Pointing out that the conclusion that multinationals have no moral obligations in these areas is deplorable, the author urges the establishment of an international enforcement agency.

scholarly journals Seeking the Common Good or Just Making Us be Good? Recent Amendment to New Zealand's Social Security Law

2013 ◽  
Vol 44 (2) ◽  
pp. 383 ◽  
Author(s):  
Māmari Stephens
Keyword(s):  
Social Security ◽  
Social Life ◽  
Common Good ◽  
Sufficient Conditions ◽  
Individual Autonomy ◽  
Moral Obligations ◽  
The Common Good ◽  
Social Security Act ◽  
The Common ◽  
Definition Of

New Zealand's social security system was born out of a vision of society consistent with a definition of the common good informed by Christian ethics. The past 30 years, in particular, have seen fierce ideological battles fought between the left and right over the extent, coverage, and generosity of the system. Yet a remnant of the vision of the common good remains, whereby individuals can have some access, by virtue of social security, to the sufficient conditions of social life to be free enough to find some level of fulfilment in that life. However, the freedom to be good, as is also required by a broad understanding of the common good, is under threat within New Zealand's social security law. Social security law asserts a vision, and not a coherent one, of what it means to be good in New Zealand society.  Newly minted social obligations in the Social Security Act 1964 go beyond the purposes of the legislation; being unconnected to relieving need, maintaining fiscal prudence, or even seeking paid employment as a means of achieving welfare. These modern moral obligations ensure that beneficiaries' freedom to choose to live life in a way consonant with the common good is frustrated, if not substantially abrogated, striking the wrong balance between the law's protection of individual autonomy and its implementation of social imperatives in pursuit of the common good.

scholarly journals The change in the concept of virtue during the COVID-19 pandemic

2021 ◽  
Vol 10 (47) ◽  
pp. 62-69
Author(s):  
Yuliia Rybinska ◽  
Oleksandra Loshenko ◽  
Anton Kurapov ◽  
Taisiia Ponochovna-Rysak ◽  
Yuliia Kholmakova
Keyword(s):  
Moral Responsibility ◽  
Common Good ◽  
Human Life ◽  
Human Values ◽  
Moral Experience ◽  
Significant Shift ◽  
Moral Choice ◽  
The Common Good ◽  
The Common

The purpose of the article is to cover the change in the concept of virtue during the COVID-19 pandemic, show its connection with human values and ethics. Virtue is the highest spiritual quality of a person. The main virtues include wisdom, courage, justice, moderation, responsiveness, loyalty, modesty, generosity and many others that affect all aspects of human life. Despite the recognized value of virtue as a system of moral guidelines, its concept is fraught with disputes about whether it is really generally valid, as well as about the problem of the effectiveness of virtue as a universal guideline and criterion for moral choice and its relevance in modern moral experience. This article argues that the most significant shift in the concept of virtue during the pandemic was the rethinking and increased awareness of the importance of such virtues as solidarity and moral responsibility, as well as aspects of relationships with people such as kindness, compassion, and empathy. It is proved that the concept of virtue has moved from a question of choice to the category of necessity, the most important guideline and guarantee of the common good.

scholarly journals Civility and citizenship: a study for the island of Lesvos, Greece

2016 ◽  
Vol 10 (2) ◽  
pp. 99
Author(s):  
Manousos Marangudakis ◽  
Kostas Rontos
Keyword(s):  
Public Sphere ◽  
Common Good ◽  
Cultural Characteristics ◽  
Moral Self ◽  
The Public ◽  
The Common Good ◽  
The Common ◽  
The Public Sphere ◽  
Value Preferences

<p>The purpose of this article is to examine the condition of the civil and civic perception of the common good, and the attitudes toward the public sphere in the Greek islands of the Northern Aegean. In particular, we wish to examine whether they constitute a region of particular political-cultural characteristics. Based upon the findings of a previous study (Marangudakis, Rontos, and Xenitidou 2013), we examine the moral self in a political framework:.Following Alexander and Smith. Triandis, and Ramfos we examine the quality of specific moral attributes and value preferences vis-a-vis aspects of modern and pre-modern mentality, as well as the valueand mean- orientation of their purposeful action.</p>

scholarly journals Pesantren-Based Counseling in Changing The Behaviour of The Community of Former Bajingan Being Personal Characterless "Pelopor"

2020 ◽  
Vol 7 (3) ◽  
pp. 59-75
Author(s):  
Samsul Arifin
Keyword(s):  
Behavior Change ◽  
Common Good ◽  
Positive Relationship ◽  
Boarding School ◽  
The Common Good ◽  
Ethnographic Approach ◽  
Field Notes ◽  
The Common ◽  
And Behavior

The kiai (muslim scholars of Islamic knowlegde disciplines in Indonesia) and the bajingan (bandit, local strongmen, and gangsters) have a positive relationship. Even kiai able to utilize their potential for the common good. Kiai can change the behavior of the former bajingan being personally "Pelopor", which is characterized as a leader in preaching and build civilization together with the surrounding communities. The focus of this paper: the quality rather than the personality of the counselor, procedures, and stages in counseling, and behavior that characterized the former bajingan "Pelopor". The study used a qualitative-ethnographic approach. Data derived from the documents and field notes. The results of this study are to construct at-tawazun (balance), according to the characteristics of the Islamic boarding school. On the quality of personality counselor balance between quality shalahiyyah (scientific prowess and skills) with shalih integrity (strength of character). On delivering a message, the balance between targhib (reinforcement) and tarhib (punishment). In the former bajingan behavior change, the balance between ritual piety and social piety

scholarly journals A Catholic Perspective: Triage Principles and Moral Distress in Pandemic Scarcity

2021 ◽  
Vol 88 (2) ◽  
pp. 214-223
Author(s):  
Nuala Kenny ◽  
Jaro Kotalik ◽  
Leonie Herx ◽  
Ramona Coelho ◽  
Rene Leiva
Keyword(s):  
Common Good ◽  
Moral Distress ◽  
Healing Ministry ◽  
Term Survival ◽  
The Common Good ◽  
Triage Protocol ◽  
The Common ◽  
Scarcity Of Resources

Striving to be faithful to the moral core of medicine and to spiritual, moral, and social teaching of the church, Catholic physicians see their role as an extension of the healing ministry of Jesus. When faced with a situation in which a large number of gravely ill people are seeking care, but optimal treatment such as ventilation in intensive care unit cannot be offered to all because of scarcity of resources, Catholic physicians recognize the need to consider the common good and to assign a priority to patients for whom such treatments would be most probably lifesaving. Making these evaluations, physicians will use only objective medical criteria regarding the benefits and risks to patients and will be mindful that all persons deserve equal respect for their dignity. Discrimination or prejudicial treatment against patients based on factors such as age, disability, race, gender, quality of life, and possible long-term survival cannot be morally justified. Triage process should incorporate respect for autonomy of both the patient and the professional and opportunity for an appeal of a triage decision. Other principles and values that will affect how a triage protocol is developed and applied are proportionality, equity, reciprocity, solidarity, subsidiarity, and transparency. The current coronavirus pandemic can provide valuable lessons and stimulus for reforms and renewal. Summary: Catholic physicians strive to continue the healing ministry of Jesus Christ and be faithful to the moral core of medicine. In situations such as pandemic, the scarcity of personnel and technological resources create serious challenges and even moral distress. Church teachings on dignity, the common good and protection of the vulnerable help guide decisions based on public medical criteria and shared decision-making.

scholarly journals Recovering the Common Good: The Key to a truly Prosperous Society?

2013 ◽  
Vol 44 (2) ◽  
pp. 319
Author(s):  
Andrew Bradstock
Keyword(s):  
New Zealand ◽  
Common Good ◽  
Social Teaching ◽  
The Good Life ◽  
Common Life ◽  
The Common Good ◽  
Starting Point ◽  
The Common ◽  
Definition Of

This article argues that the common good would have much to contribute to political discourse in New Zealand at the present time. Beginning with a definition of the concept, particularly as it has developed within Catholic Social Teaching, the article examines attempts by New Zealand church leaders to introduce it into public debate in recent decades, and concludes that, were the common good to be given serious consideration today, it would both prompt New Zealanders to look critically at their society and consider the purpose of their common life together, and enhance their quality of life individually and communally. The article addresses the charge that promoting the common good might be seen as favouring one (religiously-inspired) notion of 'the good life' over others, and, following Raymond Plant, suggests that, in a pluralist society, a more appropriate starting point for a conversation about such issues would be an exploration of 'social justice'. The article also explores the extent to which markets and governments might promote the common good.

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