Establishing the Influences of Cardinal Virtues on Employees’ Cyber Security Ethical Behavior in the Banking Sector in Uganda

Purpose: Cyber security threats emanating from employees’ incorrect behavior have escalated in the banking sector. Yet formal policies and technical solutions have failed to solve the problem. Virtue ethics may be a method that can handle this concern. This research aimed at enhancing Cyber security by confirming through statistical analysis the applicability of cardinal virtues related to cyber security ethical behavior. Methodology: The quantitative survey method utilizing an online questionnaire was used. Confirmatory factor analysis determined causal patterns in the variables and assessed them for validity and reliability. Partial Least Squares Structural Equation Modeling was then used to test casual relations between the study’s constructs. Findings: The results reveal that there is a positive but an insignificant effect of prudence Beta 0.094. p = 0.277 on cyber security ethical behavioral Intentions; there is a positive and significant influence of Temperance; Beta 0.255, p = .000; a positive and significant influence of courage; Beta 0.247, p = .001; on cyber security ethical behavior, that there is a positive and significant influence of Justice; Beta 0.452, p = .000; on cyber security ethical behavioral Intentions. The results further showed that a positive change in ethical behavior intentions leads to a positive change in cyber security ethical behavior. Unique contribution to theory and practice: This research makes a theoretical contribution to Cyber security ethics by promoting virtue ethics as a framework for moral investigations into Cyber security. Results can be utilized to improve methods, instruments, and tools to assess the employees’ cyber security ethical behavior. Policy makers can develop virtue ethical based training programs with dedicated, continuous learning and teaching undertakings geared towards monitoring and enhancing the overall ethical behavior towards cyber security in the banks. The results are a platform to the Government of Uganda through the Ministry of ICT in generating appropriate national policies related to Cyber security ethics as a strategy aimed at improving Cyber security in the banking sector.

Place of Virtue Ethics within the Post-Classical Discourse on ḥikma

Preserved in what seems to be a unique manuscript at the Bodleian Library, al-Nafs wa-l-rūḥ wa-sharḥ quwāhumā (The Soul and the Spirit together with an Explanation of Their Faculties) of Fakhr al-Dīn al-Rāzī (d. 606/1210) is a curious book. At the beginning, the author decribes the text as part of the philosophical sciences (as opposed to the religious ones) and clarifies that it deals with ʿilm al-akhlāq, meaning Aristotelian virtue ethics. The text is divided into two parts, the first explaining subjects of philosophical psychology, such as the nature of the soul, its faculties, and its survival after the death of the body. The second part explains how one can “treat” or “heal” the soul from certain negative character traits or vices. In both parts, the book makes liberal use of quotations from the Qur’an, from prophetical ḥadīth, and from sayings by other prophets and sages. This is quite unlike any other “book on philosophy” that Fakhr al-Dīn al-Rāzī wrote.The article explains the distinction between philosophical and non-philosophical books in Fakhr al-Dīn al-Rāzī and what it means for a book to belong to the former group. Al-Rāzī’s works in the theoretical fields of philosophy (logic, the natural sciences, metaphysics, and theology) do not use evidence derived from revelation and hardly ever refer to it. The relationship between revelation and the practical disciplines of philosophy (among them ethics), however, is different from the relation between revelation and theoretical philosophy. This difference leads in Avicenna to an almost complete abandonment of the practical disciplines. In authors who follow Avicenna in his Farabian approach to the relationship between philosophy and revelation, it leads to hybrid works such as al-Nafs wa-l-rūḥ wa-sharḥ quwāhumā that follow a philosophical agenda but employ means and strategies that mimic and imitate revelation.

ETHICS: THE JOURNEY IN SEARCH OF A SATISFYING LIFE.

Background: Health professionals must change the ethics of the "third person", where moral actions carried out by other people are judged as correct / incorrect, for the ethics of the first person oriented to personal excellence, vocation to good and to dignity of a person. Objective: To explore the knowledge and ethical training of health professionals working in the field of Nephrology. Method: A survey of 37 items on the basic notions of ethics was applied to the participants of the annual IMIN Meeting. Results: 85 surveys were obtained, 79% think that the laws enacted today respond to economic interests; 82% express that we cannot accept moral absolutes, however, 89% think that practical reason that directs our behavior recognizes human good in search of plenitude. 44% feel that it is not possible to act according to justice on a regular basis, and 94% express that virtue ethics look to the integral good of the person. Conclusions: The philosophical reflection, so typical of the human being, constitutes an ethical requirement in search of the truth of the good that must be chosen to achieve fullness, in the work of health agents in the field of Nephrology. Keywords: bioethics, nephrology, personal autonomy.

APPLICATION OF VIRTUE ETHICS TO HUMAN LIFE AND DEATH

This article provides a reflection on how Aristotle's virtue ethics can be applied to matters of human life and death.

CAN VIRTUE ETHICS BRIDGE EAST AND WEST?

CAN VIRTUE ETHICS BRIDGE EAST AND WEST?

The Virtues of Justice: Toward a Moral and Jurisprudential Psychology

Within the theoretical literature on crime control and offender therapy, little has been written about the importance of virtue ethics in the experience of human justice and in the evolution of the common good. As a theory of being, the aretaic tradition extols eudemonic existence (i.e., excellence, flourishing) as a relational habit of developing character that is both practiced and embodied over time. What this implies is that virtue justice depends on a set of assumptions and predispositions—both moral and jurisprudential—whose meanings are essential to comprehending its psychological structure. This article sets out to explore several themes that our integral to our thesis on the virtues (i.e., the being) of justice. We reclaim justice’s aretaic significance, critique the common conflation of justice and law, discuss how the dominant legalistic conception of justice is rooted in a particular view of human nature, suggest how justice might be more properly grounded in natural moral sensibilities, and provide a tentative explication of the psychological character of justice as a twofold moral disposition. Given this exploratory commentary, we conclude by reflecting on how individual well-being, system-wide progress, and transformative social change are both possible and practical, in the interest of promoting the virtues of justice within the practice of crime control and offender therapy.