moral intuition
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Author(s):  
Armin Pircher Verdorfer ◽  
Martin Fladerer ◽  
Clarissa Zwarg

While traditional approaches have described ethical decision-making in organizations mainly as being the result of rational deliberative thought, a steadily growing body of research indicates that moral decision-making is strongly influenced by moral intuitions and emotions. The moral intuition approach typically has two aspects: the process through which moral intuitions emerge and their content. With regard to the process, moral intuitions represent fast, automatic, evaluative reactions that are emotionally charged. An important tenet of moral intuition research refers to the primacy of intuition—the notion that moral intuitions generally drive moral decision-making. Accordingly, moral intuitions are described as starting points for rational reflection processes that follow later. On this basis, it has also been argued that the interplay of moral intuition and deliberation is malleable. Specifically, the well-formed moral intuitions of experts are thought to differ from the naive moral intuitions of novices. With increasing experience and reflection about the moral issues in one’s experiences, deliberation increasingly enables individuals to shift between intuitions and reasoning and to monitor, test, weigh, and reject both intuitions and reasons. The content of moral intuition refers to the foundations of morality, which are the underlying moral domain, specifying what individuals view as morally right or wrong. The most commonly referenced account in this field, Moral Foundations Theory (MFT), argues that moral intuitions are a function of evolutionarily developed, innate predispositions to master multiple social problems that interact with social and cultural influences. These predispositions, or moral foundations, include care, fairness, loyalty, authority, and sanctity. While empirical work on the role of moral intuition in organizations is still at an early stage, several areas have been identified that may particularly benefit from integrating moral intuition process and content. For instance, the moral intuition perspective can aid the understanding and prevention of processes through which unethical behaviors and practices, such as corruption, may be justified and normalized in organizations. Furthermore, the moral intuition perspective is increasingly used to study the moral leadership process, most notably the link between leader moral foundations and moral leader behaviors, as well as the role of (mis)fit between leader and follower moral foundations. Moral emotions are an inherent element of the moral intuition process and refer to the welfare of others and the promotion of a functioning society. It is thought that individuals experience moral emotions when they or others have violated moral standards. These emotions build the motivational force for moral action and are often placed in five clusters: other‐praising (e.g., gratitude), other‐suffering (e.g., sympathy), other‐condemning (e.g., contempt), self‐condemning (e.g., guilt), and self-approving (e.g., moral pride) moral emotions.


2021 ◽  
Vol 2 (2) ◽  
Author(s):  
Stephanie Harvard ◽  
Eric Winsberg

Throughout the Covid-19 pandemic, people have been eager to learn what factors, and especially what public health policies, cause infection rates to wax and wane. But figuring out conclusively what causes what is difficult in complex systems with nonlinear dynamics, such as pandemics. We review some of the challenges that scientists have faced in answering quantitative causal questions during the Covid-19 pandemic, and suggest that these challenges are a reason to augment the moral dimension of conversations about causal inference. We take a lesson from Martha Nussbaum—who cautions us not to think we have just one question on our hands when we have at least two—and apply it to modeling for causal inference in the context of cost-benefit analysis.


2021 ◽  
Vol 25 (2) ◽  
pp. 151-164
Author(s):  
Steven Gimbel ◽  
Thomas Wilk

Danny Boyle's film Yesterday (2019) is a contemporary morality play in which the main character, Jack Malik, a failing singer-songwriter, is magically sent to a different possible world in which the Beatles never existed. Possessing his memory of the Beatles’ catalogue in the new possible world, he is now in sole possession of an extremely valuable artifact. Recording and performing the songs of the Beatles and passing them off as his own, he becomes rich, famous, and deeply unhappy. Once he confesses his wrong-doing, however, he is redeemed and his life becomes wonderful. The presupposition that underlays the plot is that in claiming authorship of the songs of the Beatles in a world in which the Beatles never existed, he is acting immorally. But on what theoretical grounds can this intuitive judgment be justified? Can one plagiarize work for which there is no author in one's world? Saul Kripke, in Naming and Necessity, dubs terms that refer in all possible worlds to be “rigid designators” and considers the metaphysics necessary to support them. In this case, it is not reference but moral responsibility that is invariant under changes of possible world and so we must ask a similar question for “rigid obligators.” We argue that a virtue ethics approach is the only way to support the foundational moral intuition.


Religions ◽  
2021 ◽  
Vol 12 (5) ◽  
pp. 292
Author(s):  
Elizabeth Sweeny Block

This paper argues that the unconscious dimensions of the moral life—for example, moral vision, moral imagination, and distorted consciousness—are some of the most urgent provinces of moral theology today. Historically, moral theology was concerned with moral quandaries and observable actions, and moral agents were understood to be rational, deliberate, self-aware decision makers. Cultures of sin, such as racism and sexual violence, require that moral theologians reconceive of moral agency. Confronting these unconscious dimensions of the moral life requires integrating research in disciplines such as science, sociology, history, and anthropology with Christian ethics, pushing the boundaries of what has traditionally been understood to be the domain of moral theology. As an example, this paper draws upon the mutually reinforcing theories of moral intuition, developed by social and moral psychologists, and recent theories of social sin in Christian ethics, arguing that attention to the unconscious province of the moral life is necessary for developing an accurate conception of moral agency and for future work in moral formation. This paper concludes with a modest proposal for how stories might enable awareness of our distorted consciousness.


Sententiae ◽  
2021 ◽  
Vol 40 (1) ◽  
pp. 79-88
Author(s):  
Yuriy Chornomorets ◽  

One of the unsolved problems for the historical and philosophical thought of Ukraine is the lack of reflection on the phenomenon of Ukrainian neo-Thomism. Today, there has not been reconstructed the history of this trend, which had been actively developing in the interwar Western Ukraine since the time of socio-ethical letters by Andrei Sheptytsky in the early XX century, gained new connotations in the diaspora from 1940s to 1990s and acquired new forms in Roman Catholic thought in Ukraine at the beginning of the XXI century. Moreover, a comprehensive historical and philosophical assessment of the achievements and shortcomings of Ukrainian neo-Thomism at different stages of its development has not been made. Meanwhile, Ukrainian neo-Thomism is experiencing a crisis, which it is trying to overcome by translating controversial works devoted mainly to the history of moral theology. The main feature of the proposed works is the oscillation between the need to recognize the presence of a person’s spiritual-intellectual and moral-volitional intuitions and the reluctance to recognize it openly, because it would be contrary to the very principles of Thomism. Modern Ukrainian neo-Thomism inherits this contradiction, and therefore the choice of classic books for translation reflects the dialectic of the struggle of different tendencies, which objectively cannot contribute to the legitimization of neo-Thomism in the Ukrainian philosophical discourse. Especially significant in this regard was the translation of the book by the classic of Polish neo-Thomism Mieczysław Krąmpiec “Why evil?”, because this monograph shows the contradiction of neo-Thomistic thought in the key issues about the possibility of person’s moral intuition, moral responsibility and dignity. The very refusal of Krąmpiec to recognize the existence of a person’s spiritual-intellectual and moral-volitional intuitions, despite all the prerequisites for such recognition, leads the monograph Why evil? to failure and to inability to answer the question stated in the title of the monograph. All this justifies that in the time of Pope Benedict XVI and Pope Francis moral theology and social doctrine moved to neo-Augustinianism, which unequivocally recognizes that the person has spiritual-intellectual and moral-volitional intuitions.


2021 ◽  
Vol 29 (11) ◽  
pp. 2083
Author(s):  
Xiaojing YUAN ◽  
Chang LIU
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