Kant on Ethical Institutions

2019 ◽  
Vol 57 (1) ◽  
pp. 30-55 ◽  
Author(s):  
James J. DiCenso
Keyword(s):  
Ethical Institutions

National Ethical Institutions and Social Entrepreneurship

2017 ◽  
pp. 379-402 ◽  
Author(s):  
Etayankara Muralidharan ◽  
Saurav Pathak
Keyword(s):  
Public Sector ◽  
Social Entrepreneurship ◽  
Social Enterprises ◽  
Ethical Standards ◽  
Combined Effects ◽  
Behavioral Ethics ◽  
Comparative Entrepreneurship ◽  
Societal Level ◽  
Ethical Institutions ◽  
The Creation

Using insights from institutional theory, the chapter proposes understanding ethics as national institutions that deeply influence social entrepreneurship. Moreover, the chapter proposes that low behavioral ethical standards (normative ethical institutions) provide opportunities for individuals to establish social enterprises. Furthermore, it proposes that high public-sector ethical standards (regulatory ethical institutions) and values of unselfishness (cognitive ethical institutions) facilitate and motivate individuals to establish social enterprises. The chapter also explores the combined effects of public-sector ethical standards and low behavioral ethics, public-sector ethical standards and societal unselfishness, and low behavioral ethics and unselfishness, on the creation of social enterprises. The chapter contributes to cross-cultural comparative entrepreneurship by suggesting, through a multilevel framework, the effects of societal-level ethical institutions on the creation of social enterprises.

scholarly journals Right and Trust in Hegel’sPhilosophy of Right

2016 ◽  
Vol 37 (1) ◽  
pp. 104-116 ◽  
Author(s):  
Stephen Houlgate
Keyword(s):  
Ethical Life ◽  
Trust In Institutions ◽  
Ethical Institutions ◽  
Ethical Subject

AbstractAccording to Hegel, true freedom consists not just in arbitrariness, but in the free willing of right. Right in turn is fully realised in the laws and institutions of ethical life. The ethical subject, for Hegel, is a practical subject that acts in accordance with ethical laws; yet it is also a theoretical, cognitive subject that recognizes the laws and institutions of ethical life as embodiments of right. Such recognition can be self-conscious and reflective; but it can, and indeed must, also be a felt recognition and as such it takes the form of trust. In Hegel’s view, therefore, the proper stance to adopt towards ethical institutions is that of trust; moreover, there is a distinctive freedom to be found in trust itself. Trust is appropriate, however, only when the institutions of ethical life are themselves worthy of it. Hegel is well aware that not all states and their institutions merit trust, but in his view a life without trust in institutions is a life without true freedom.

Editors' Introduction: Building Ethical Institutions for Business

2004 ◽  
Vol 53 (1/2) ◽  
pp. 1-2 ◽  
Author(s):  
Laszlo Zsolnai ◽  
Laszlo Fekete
Keyword(s):  
Ethical Institutions

scholarly journals La Universidad desde una Perspectiva Cosmopolita

2011 ◽  
Vol 2 (2) ◽  
pp. 118-128
Author(s):  
Peter Kemp
Keyword(s):  
Paul Ricoeur ◽  
Theoretical Work ◽  
University Education ◽  
Educational Institutions ◽  
Business People ◽  
Art And Literature ◽  
Starting Point ◽  
The World ◽  
Ethical Institutions ◽  
The University

The aim of this paper is to show why the humanities are more necessary than ever as part of the university education in our contemporary cosmopolitan age. We need the humanities if our educational institutions are to overcome the threats from narrow-minded politicians and business people to reduce education in schools and universities to simple instruction in management without guidance from the cultures of the world as expressed in art and literature, knowledge of languages, history and philosophy.  Therefore, I use the theoretical work of Paul Ricœur in just and ethical institutions of education, as a starting point of these arguments. 

Naming the Reality of Chinese Criticism

1979 ◽  
Vol 38 (3) ◽  
pp. 529-534 ◽  
Author(s):  
C. H. Wang
Keyword(s):  
Literary Criticism ◽  
Literary Theory ◽  
Philosophy Of Life ◽  
Literary Art ◽  
The Status ◽  
Ethical Institutions ◽  
Definition Of ◽  
And Function ◽  
Modern Sense ◽  
The Way

The philosophical reflections on literary art produced in traditional China cannot be accurately described as literary criticism or literary theory. A scholar or writer set forth his ideas about the nature of literature in general, the value and function of imaginative writing in different genres, or the merits and flaws of specific works, but did not really criticize literature in the sense we do today, to evaluate it for those not trained to judge it. He did not claim such authority, and seldom supported his opinions with solid proofs or reasoned arguments, as literary critics are now expected to do. Having read through Ts'ao Chih's poetry, for example, Chung Hung could judge that it originated in the Kuo-feng, a class of Shih Ching poetry, and exclaim: “Alas, the status of Ts'ao Chih in literature is comparable to that of the Duke of Chou and Confucius in ethics!” but he could not expect his audience to agree with him automatically. He expressed his knowledge and taste, in other words, and the way of expressing them was so uniquely his own, so difficult for others to share, that it was what we may call a private revelation of his ideas. Chung Hung was, therefore, not offering any critical or theoretical defense of Ts'ao Chih's poetry, which does not need any promotion among the learned and does not mean anything to the uncultured. He expressed his personal enthusiasm for Ts'ao Chih's poetry, and so defined his taste and knowledge. He had added another dimension to his own personality, the dimension reflected in Ts'ao Chih's great poetry. He had, in other words, moved a step further toward the definition of his philosophy of life, which he could express in his comments and judgments on nature, on political and ethical institutions, and on literature as artistic rendition of life. What Chung Hung formulated was a private philosophy of literature; it was not literary criticism or theory in the modern sense.

National Ethical Institutions and Social Entrepreneurship

2019 ◽  
pp. 106-129
Author(s):  
Etayankara Muralidharan ◽  
Saurav Pathak
Keyword(s):  
Public Sector ◽  
Social Entrepreneurship ◽  
Social Enterprises ◽  
Ethical Standards ◽  
Combined Effects ◽  
Behavioral Ethics ◽  
Comparative Entrepreneurship ◽  
Societal Level ◽  
Ethical Institutions ◽  
The Creation

Using insights from institutional theory, the chapter proposes understanding ethics as national institutions that deeply influence social entrepreneurship. Moreover, the chapter proposes that low behavioral ethical standards (normative ethical institutions) provide opportunities for individuals to establish social enterprises. Furthermore, it proposes that high public-sector ethical standards (regulatory ethical institutions) and values of unselfishness (cognitive ethical institutions) facilitate and motivate individuals to establish social enterprises. The chapter also explores the combined effects of public-sector ethical standards and low behavioral ethics, public-sector ethical standards and societal unselfishness, and low behavioral ethics and unselfishness, on the creation of social enterprises. The chapter contributes to cross-cultural comparative entrepreneurship by suggesting, through a multilevel framework, the effects of societal-level ethical institutions on the creation of social enterprises.

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