Enlarging the Conversation

1997 ◽  
Vol 7 (2) ◽  
pp. 5-20 ◽  
Author(s):  
Stewart W. Herman

To date, BEQ has published contributions mainly from philosophers and social scientists. With these essays, we hope to expand this interdisciplinary conversation. The origins of this special issue extend back to a DePaul University conference some ten years ago, when Richard T. De George asserted that there was little that philosophers could learn from religious thinkers that would be of value for the field of business ethics (De George, 1986a). The challenge nestled deep in this author, much like the proverbial irritating grain of sand in the shell of an oyster, and it continues to merit serious reflection: what can religious approaches offer to the field? Are there indeed any pearls of insight to be harvested? Is there even an academic field of what might be termed religious business ethics?

2003 ◽  
Vol 13 (3) ◽  
pp. 265-270 ◽  
Author(s):  
John R. Boatright ◽  
Jeffrey Peterson

This special issue of Business Ethics Quarterly on ethics in finance was planned before the high profile scandals at Enron, WorldCom, Global Crossing, Tyco, and Arthur Andersen, among other firms. Although these unfortunate events make this special issue especially timely, the subject matter of finance ethics has long been in need of scholarly attention. It is ironic that business ethics as an academic field owes its existence in part to the insider trading and junk bond scandals of the 1980s, and yet business ethics scholars have devoted comparatively little attention to financial topics. Now that another wave of ethical failures in finance is upon us, it is appropriate to present this collection of the best work on finance ethics.From a theoretical point of view, finance is a unique field for ethical exploration. The central activity of finance is financial contracting, in which parties make agreements with regard to the assets that they control. An individual who rents a home, leases a car, buys an insurance policy, invests in a mutual fund, or saves for retirement is entering into a contract with someone who promises something in return. In making these contracts, individuals are assumed by finance theorists to be entirely self-interested and opportunistic, which is to say that they will renege on their promises if they can do so safely. The response of rational contractors, therefore, is to build in safeguards to ensure compliance with the agreements made.


2000 ◽  
Vol 10 (1) ◽  
pp. 1-6 ◽  
Author(s):  
John R. Boatright

Abstract:In addressing the theme of this special issue of Business Ethics Quarterly on business ethics in the new millennium, I want to focus not on business ethics as an academic field of study but rather on ethics in business. By ethics in business I mean the standards for ethical conduct that are generally recognized in business and the ways in which these standards are established. Ethics in business in this sense is, at least in part, what the field of business ethics studies.


2015 ◽  
Vol 5 (2) ◽  
Author(s):  
Lennart G. Svensson

The article introduces the topic of this special issue on artists and professionalism from the perspective of the sociology of the arts and culture, in order to demonstrate how the contributions significantly develop studies of professions in general. Some theoretical concepts are defined and discussed: culture, arts, occupations, professions, status, field, symbolic and social capital, emotional labour, and reversed economy. An illustration is used to demonstrate pricing in arts and what may explain it. There is a focus on the field of art with a brief comparison to the academic field. In this issue we find studies on artists, authors, and theatre actors, which provide significant contributions to these themes in theories and studies of professions.Keywords: creative industries, creative occupations, professions, status, field, symbolic and social capital 


1963 ◽  
Vol 22 (1) ◽  
pp. 95-104
Author(s):  
Thomas Fraser

The charge has been made that the methodological tools and theoretical models available to anthropologists are insufficiently precise to enable accurate prediction in the field of directed social and cultural change. It has further been charged that in their ex post facto analyses of the dynamics involved in such situations, anthropologists as well as other social scientists tend to give far more attention to attempted innovations that "didn't work" than to those areas where change has been successful. While the second charge is belied by many studies such as those included in the volumes edited by Spicer and Paul and the special issue of Applied Anthropology, anthropologists have, for the most part, been hesitant to extend their generalizations, based on the analysis of change, to the task of specifying, more or less concretely, the conditions favoring or inhibiting social and cultural change. Thus, in spite of a growing theoretical corpus there appears to be reluctance to put it to the practical test of prediction or planning.


2015 ◽  
Vol 25 (3) ◽  
pp. 287-318 ◽  
Author(s):  
Miguel Alzola

ABSTRACT:The language of virtue is gaining wider appreciation in the philosophical, psychological, and management literatures. Ethicists and social scientists aim to integrate normative and empirical approaches into a new “science of virtue.” But, I submit, they are talking past each other; they hold radically different notions of what a virtue is. In this paper, I shall examine two conflicting conceptions of virtue, what I call the reductive and the non-reductive accounts of virtue. I shall critically study them and argue that the non-reductive view is the best philosophical account of virtue and the only one that can account for the way we talk about virtue in business and in everyday life. We can only understand what it means to act virtuously through the examination of the attitudes, beliefs, desires, and inclinations of the virtuous agent. I shall illustrate the differences between the reductive and non-reductive accounts by considering the virtue of gratitude.


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