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Moral Person (moral + person)

Distribution by Scientific Domains
Business, Economics, Finance and Accounting40%

Selected Abstracts

Developing the Moral Person: The Concepts of Human, Godmanhood, and Feelings in Some Russian Articulations of Morality

ANTHROPOLOGY OF CONSCIOUSNESS, Issue 1 2009
2Article first published online: 23 MAR 200, JARRETT ZIGON
ABSTRACT Based on ethnographic research done in Moscow, Russia, this article describes how some Muscovites articulate their moral consciousness, that is, the ways in which persons articulate to themselves and others how they conceptualize morality. While it may be possible, and indeed is often the case, that these concepts influence how people act and help guide individuals toward moral behavior, what is more important for our purposes is that these concepts provide a way for persons to give meaning, both for themselves and for others, to their moral worlds and experience. Thus, what I hope to do in this article is describe just one of the conceptual frameworks within which moral experience is rendered meaningful for my Muscovite interlocutors. In doing so, I will consider how certain concepts of the moral person that have their origins in turn of the century Russian religious philosophy, Russian Orthodox Christianity, and Soviet ideology have all come together to make up various aspects of this moral consciousness. [source]

A Matter of Trust: From Social Preferences to the Strategic Adherence to Social Norms

NEGOTIATION AND CONFLICT MANAGEMENT RESEARCH, Issue 1 2008
Joachim I. Krueger
Abstract In a mathematical analysis of the trust game, we show that utility-maximizing trustees should establish equal payoffs or return nothing depending on the strength of their social preferences (benevolence and inequality aversion). Trustors may invest any amount depending on their social preferences and their expectations regarding the trustees' preferences. For both types of player, empirical distributions of transfers are rather flat, however, and players' morality, but not their rationality, is judged in proportion to the money transferred. This pattern of findings suggests that people are primarily motivated by self-interest, and that they adhere to relevant social norms inasmuch as they can enhance their self-image or reputation as a moral person. [source]

Means and Capabilities in the Discussion of Distributive Justice,

RATIO JURIS, Issue 1 2006
GUSTAVO PEREIRA
This can be achieved by concentrating on arrangements of justice working within the parameter of equality of resources that equalize capabilities at a level of minima, thus avoiding the perfectionist risk and, once the threshold that ensures autonomous subjects is passed, ruled by criteria taken from theories of means. In such a task, the concept of moral person will be used as the criterion for determining the threshold of autonomy, and not only will it allow for the discrimination between the different circumstances that make the application of distributive criteria possible, but it will also specify the circumstances in which it is possible to attribute responsibility to an agent. [source]

Developing the Moral Person: The Concepts of Human, Godmanhood, and Feelings in Some Russian Articulations of Morality

ANTHROPOLOGY OF CONSCIOUSNESS, Issue 1 2009
2Article first published online: 23 MAR 200, JARRETT ZIGON
ABSTRACT Based on ethnographic research done in Moscow, Russia, this article describes how some Muscovites articulate their moral consciousness, that is, the ways in which persons articulate to themselves and others how they conceptualize morality. While it may be possible, and indeed is often the case, that these concepts influence how people act and help guide individuals toward moral behavior, what is more important for our purposes is that these concepts provide a way for persons to give meaning, both for themselves and for others, to their moral worlds and experience. Thus, what I hope to do in this article is describe just one of the conceptual frameworks within which moral experience is rendered meaningful for my Muscovite interlocutors. In doing so, I will consider how certain concepts of the moral person that have their origins in turn of the century Russian religious philosophy, Russian Orthodox Christianity, and Soviet ideology have all come together to make up various aspects of this moral consciousness. [source]

Preparing for Ethical Leadership in Organizations

CANADIAN JOURNAL OF ADMINISTRATIVE SCIENCES, Issue 4 2001
Manuel Mendonca
True and effective leadership is that in which the leader's behaviour and the exercise of the leadership influence process are consistent with ethical and moral values. This paper explores the need for ethical leadership and the ways in which it is manifested in organizations. It identifies the three components of the ethical leadership model proposed by Kanungo and Mendonca (1996): the ethics of the leader's motives, influence process strategies, and the nature of the self-transformation needed for ethical leadership. As a central theme, the paper then examines what the leader can do to prepare for ethical leadership in organizations. More specifically, it identifies some of the sources that the leader can tap to develop as a moral person possessed of inner strength and resourcefulness that lead to the self-transformation of both the leader and the followers. Résumé Le leadership véritable et efficace en est un dans lequel le comportement du leader et l'exercice du processus d'influence de leadership sont consistants avec des valeurs morales et éthiques. Cette étude explore le besoin d'un leadership éthique et les façons dont il est manifesté dans les organisations. Elle identifie les trois composantes du modèle de leadership éthique proposé par Kanungo et Mendonca (1996): l'éthique des motifs du leader, les stratégies du processus d'influence et la nature de la transformation de soi-même requises pour le leadership éthique. Comme thème central, l'étude examine ce que le leader peutfaire pour se préparer au leadership éthique dans les organisations. Spécifiquement, elle identifie quelques-unes des sources auxquelles le leader peut avoir accès pour se développer en tant que personne morale possédant une force intérieure et qui est pleine de ressources qui mènent à la transformation personnelle du leader et de ses adeptes. [source]