Search Results (16)

Standard arguments for open borders draw on cosmopolitan premises. By contrast, statism as a theory of global justice seems to be at odds with open borders. If states are only responsible for protecting the autonomy of citizens and do not owe foreigners equal consideration of their claims, it appears to follow that they may legitimately exclude unwanted immigrants as long as their human rights are not at stake. In this article, I argue that one can be a statist and still defend open borders. Even though moral equality gives rise to demands of distributive justice only in the context of shared subjection to the authority of the state, such that foreigners are not entitled to equal treatment, moral equality demands that the state shows equal respect for their autonomy. Immigration restrictions that are not aimed at protecting the autonomy of citizens are incompatible with equal respect for foreigners’ autonomy, since they subject the latter to unilateral coercion without it being necessary for the former to lead autonomous lives. Full article

In informal economic contexts, migrant entrepreneurs have been extolled as highly resilient and adaptable. This study critically investigates the adverse psychological foundations inherent in such enterprises, focusing on how dark triad personality traits emerge in the leadership orientations of marginal migrant entrepreneurs. Following a qualitative ethnographic approach, this research engaged 10–15 migrant employees through participant observation, field notes, and semi-structured interviews in an informal economic context. Thematic analysis revealed five dominant patterns: narcissistic leadership with entitlement and emotional disrespect; Machiavellian behavior of manipulation and deception; psychopathic detachment in emotional callousness; absence of light triad actions such as empathy, humility, and selflessness; and moral disengagement through rationalizations such as “everyone does it” or system blame. Migrant business owners prefer to rationalize their exploitative acts as being necessary for economic survival, thus legitimizing immoral conduct and suppressing moral self-regulation. The findings indicate that marginality not only drives entrepreneurial innovation, but also has the potential to create exploitative inclinations that are institutionally and morally unchecked. Solving this issue requires not only mere psychological awareness, but also systematic reforms that foster ethical robustness and emotional sensitivity. This study ultimately asserts the need to reframe migrant entrepreneurship discourse, including both ethical and psychological accountability. Full article

Background/Objectives: To avoid becoming mired in prolonged deep dementia, some people seek to hasten death by advance instructions rejecting life-sustaining medical intervention (LSMI) at a point of cognitive decline they define in advance as unacceptable. When the time comes to implement such advance instructions and to allow the person in advanced dementia to die, many clinicians experience moral and ethical qualms. The decision makers face a clash between people’s legally recognized self-determination prerogative to control their post-competence medical fate and the decision makers’ conviction that humane treatment dictates sustaining the well-being, i.e., the physical “best interests,” of the patient who no longer recalls prior instructions grounded in concerns about personal dignity. The authors’ objective here is to provide guidance in resolving this anguishing dilemma confronting medical decision makers. Methods: The authors construct and analyze a case scenario involving a patient in a state of advanced dementia with a clear advance instruction rejecting LSMI at the current point of debilitation, but who is not ostensibly suffering, is experiencing a modicum of life satisfaction, and is making life-affirming utterances. The two lead authors present contrasting views on whether legal and moral factors impel the implementation of the advance directive rejecting treatment or rather dictate life-sustaining medical intervention. Results: At this early stage of jurisprudence involving persons in advanced dementia, there can be no definitive resolution of the difficult legal/moral clash confronting decision makers. Some sources would conclude that persons are legally entitled to define precipitous mental decline and complete dependence on others as intolerably undignified and inconsistent with their self-defined life narrative. Other sources would be guided by humane respect for the contemporary well-being of a non-suffering patient, especially one making life-affirming utterances. Conclusion: Through the lens of this illuminating case and contrasting analyses, readers should better understand how clinicians should weigh advance directives against shifting care preferences subsequently articulated by persons with advanced dementia. Full article

Even though calling researchers have identified two major forms of calling, namely modern and neoclassical, existing studies do not agree on whether these two forms are consistent or different in their mechanisms and outcomes. This study aimed to investigate whether modern and neoclassical calling are both indirectly related to unethical pro-organizational behavior (UPB) and organizational citizenship behavior (OCB) through the mediating roles of psychological entitlement and moral duty. Additionally, this study also aimed to investigate whether psychological entitlement functions as a mediator greater in magnitude for modern calling, whereas moral duty functions as a mediator greater in magnitude for neoclassical calling. Results from 463 employees in South Korea from two time points at 1 month interval revealed that both modern and neoclassical calling were indirectly positively related to UPB through psychological entitlement and indirectly positively related to OCB through moral duty. There was insufficient evidence to support the notion that the mediators would be different in magnitude based on the form of calling. Thus, this study demonstrates the double-edged nature of calling in relation to OCB and UPB. Additionally, it suggests that the outcomes of employees’ calling at work may depend more on the strength rather than the form of their calling. The implications and directions for future research are discussed. Full article

This essay examines a little-known but important installation entitled Insure the Life of an Ant, conceived by artist Mike Malloy and displayed at the O.K. Harris Gallery in New York in April of 1972. This provocative and idiosyncratic piece confronted gallery-goers, who became viewer–participants, with the option of killing or saving a live ant displayed like a sculpture on a pedestal, either by pushing a button or not. The artist made the piece, which can function almost like a psychology experiment, to engender a “moral dilemma”. I explore the particular role of affect in a participatory art installation, distinct from response to inanimate art. I investigate the roles of emotion and reason in dealing with the work; whether ratiocination can be considered an “anti-affect”; and how the tension between competing thoughts and feelings helped create a psychological drama. The essay looks at how an art space can operate as a zone of moral exceptionalism to encourage questionable actions. It also locates the piece in relation to the emergence of a more behaviorist art in the early 1970s, as discussed by critic Gregory Battcock, and the larger notion of postmodernism. Other contexts investigated include art and animal rights and issues of sentience and speciesism; social and military violence, including capital punishment and the Vietnam War; the 1961 Milgram experiment; Hannah Arendt’s concept of the “banality of evil” as a Nazi war criminal defense; and other works of art involving maltreatment or violence toward both human and non-human animals, including those by Marina Abramović, Marco Evaristti, and Edward and Nancy Reddin Kienholz. Full article

This article investigates conceptions of morality within the framework of ressentimentful victimhood in the manosphere, while also exploring avenues for resistance among young individuals encountering the “hatred pipeline”. In Study 1, we use the emotional mechanism of ressentiment to examine how incels construct narratives of victimhood rooted in the notion of sexual entitlement that remains owed and unfulfilled, alongside its “black pill” variant emphasising moral and epistemic superiority. Through a linguistic corpus analysis and content examination of 4chan and Incel.is blog posts, we find evidence of ressentiment morality permeating the language and communication within the incel community, characterised by blame directed at women, and the pervasive themes of victimhood, powerlessness, and injustice. In Study 2, we delve into young individuals’ reflections on incel morality and victimhood narratives as they engage with online networks of toxic masculinity in the manosphere. Drawing from semi-structured interviews with young participants who have accessed the manosphere, we explore their perceptions of risks, attribution of blame, and experiences of empathy towards individuals navigating the “hatred pipeline”. Our analysis underscores the significance of ressentiment in elucidating alternative conceptions of morality and victimhood, while shedding light on the potential for acceptance or resistance within online environments characterised by hatred. Full article

On 26 May 2011, the Russian People’s World Council issued a document entitled The Basic Values: The Fundaments of National Unity. The document, prepared by the Synodal Department for Church–Society Cooperation, provided a catalogue of 17 traditional values whose general framework was constituted by a combination of freedom, unity, patriotism, family, and devotion. At that time, the Moscow Patriarchate considered religious faith to be the foundation of traditional values and it continues to do so. The defence and promotion of traditional Russian spiritual and moral values were also central in the Russian National Security Strategy (2015); this was the case in the updated version of this document as well, put out in July 2021. Furthermore, they have been the core of the Moscow Patriarchate’s participation in the Council of Europe and of Patriarch Kirill’s speeches about the war in Ukraine. Finally, on 9 November 2022, The Foundations Of State Policy For The Preservation Of Spiritual And Moral Values was approved. This framework permits us to understand the strict interplay between the Church and the State in the Russian Federation and to see why it is important to refer to the concept of post-secularism when talking about the role of religion in post-Soviet Russia. Proceeding from the Abstract, the present paper aims to analyse this interplay in a specific sector of visual culture: the cinema and television industries. Manuel Castells highlighted the relevance of cultural values in the age of information and the connection between the values and social mobilization that follows it. He pointed out that the Internet has become a way to render this connection predominant, inevitably leading to the development of social movements and networks that have a religious basis. This is unquestionably true; surveys conducted by the Russian Public Opinion Research Center (OJSC «VCIOM») and by Nevafilm Research confirm that a high percentage of Russians watch films not only at the cinema or on television (especially the older generations) but also on the Internet (as far as the younger generations are concerned). The importance of this market is also confirmed by the success of the cinema and TV distributor Orthodox Encyclopaedia (2005); in the words of the philosopher Sergei Kravets, who, commenting on it during an interview published in 2006 by the website Sedmits.ru, declared that the expression “orthodox cinema” can be understood as a way to express Russian culture. He asserts that “the fact that today Orthodox films have begun to appear on the central TV channels testifies that Russian film producers and viewers have apparently begun to be aware of themselves as Orthodox, to feel that they are bearers of a special Orthodox culture. [..]”. At the same time, consideration should be given to the importance of the Russian Orthodox Church and the Minister of Culture’s condemnation of films such as Matilda or Monastery. In addition, it is important to consider that, according to a survey conducted in 2022 by the Levada Center, Russian people consider television the most reliable source of information (54%). The long-term implications of this tendency may have very important effects, not only in terms of its objectives but also in terms of the consideration that, after the beginning of the war, many Western film distributors withdrew their licenses from Russia. This paper will analyse “the effect of religion on the institutional system, the regulatory environment of the media and the public sphere” by studying the features of films and TV programs distributed by Orthodox Encyclopaedia, their relations with traditional values promoted both by the Kremlin and the Church, how these have contributed to strengthening the interplay between the Minister of Culture and the Moscow Patriarchate, and the impact this process has had on Russian society and Russia’s relations with the European and Western World in the 2005–2022 period. A list of the films and TV programs being discussed will be provided, and then statements about the project and reviews of the serials and films will be analysed. The analysis will be conducted mainly through the official sites of the Russian Orthodox Church and the Kremlin and by browsing the Integrum database. Full article

Around 1632, while stationed in Shanxi Province (China), the Italian Jesuit Alfonso Vagnone published a pedagogical treatise entitled On the Education of Children (Tongyou jiaoyu) on which he had worked for several years. The book achieves a carefully crafted synthesis between Confucian educational principles, European Humanism, and Jesuit pedagogy. This is achieved through various rhetorical devices, one of them being the extensive use of animal simile, which prepares considerations about behavioral models to be found in (Pagan) Sages and (Christian) saints. This study focuses on the rhetorical and narrative methods through which Vagnone grounds a gradation and continuum between Nature and Grace, inserting his pedagogical considerations into a carefully crafted apologetics. Vagnone’s work is also remarkable by its implicit openness to various Confucian schools, while Matteo Ricci was drawing a sharp distinction between original Confucianism and the School of the Principle. In more than one way, Vagnone’s work is “ecumenical”. It makes the love for one’s offspring, found in all living species and in all nations, the ground of moral reform, itself conducive to greater openness toward revealed truths. Full article

Despite the significance of pro-environmental behavior (PEB) in the workplace, most of the existing studies have neglected its negative work outcomes. Drawing upon moral licensing theory and cognitive dissonance theory, we construct a conceptual model of the influence mechanism of employees’ PEB (i.e., public-sphere PEB, private-sphere PEB) on workplace deviance through psychological entitlement, and the moderating effect of rationalization of workplace deviance on the relationship between psychological entitlement and workplace deviance. Using two-stage survey data from 216 employees in China, we performed hierarchical regression analysis and structural equation modeling method to test our hypotheses. Our findings reveal that public-sphere PEB positively affects psychological entitlement, while private-sphere PEB negatively affects psychological entitlement. Psychological entitlement further positively affects workplace deviance. In addition, rationalization of workplace deviance strengthens the positive impact of psychological entitlement on workplace deviance. This study offers novel insights into the dark side of PEB literature by exploring the PEB–workplace deviance relationship. This study also contributes to managerial implications of how PEB leads to workplace deviance and how to address this issue. Full article

This study aimed to evaluate the effectiveness of an intervention entitled A-Judo Programme for the reduction in bullying and improvement of prosocial behaviour at school, based on the theory of self-determination (SDT). Physical education teachers (PETs) received 20 h of specific training, implementing the programme thereafter in their classes in a total of 10 sessions of 50 min each (two sessions per week over 5 weeks). Variables such as teacher’s teaching style, basic psychological needs (BPNs), self-determined motivation, tolerance and respect, moral identity, harassment and victimisation were studied. Seventy-nine students (11.13 ± 0.52 y) of both sexes (40 girls and 39 boys) participated in the study and were divided into an intervention and a control group (which received no training). The results showed significant changes with moderate to high effect sizes in BPN, motivation, tolerance–respect, moral identity and bullying. These research findings improve the body of knowledge of the applications offered by SDT and its usefulness for improving anti-bullying programmes through PET training. Full article

In his recent book Is a Good God Logically Possible? and article by the same name, James Sterba argued that the existence of significant and horrendous evils, both moral and natural, is incompatible with the existence of God. He advances the discussion by invoking three moral requirements and by creating an analogy with how the just state would address such evils, while protecting significant freedoms and rights to which all are entitled. I respond that his argument has important ambiguities and that consistent application of his moral principles will require that God remove all moral and natural evils. This would deleteriously restrict not only human moral decision making, but also the knowledge necessary to make moral judgments. He replies to this critique by appealing to the possibility of limited divine intervention, to which I rejoin with reasons why his middle ground is not viable. Full article

Background: Allusions to the uniqueness and value of childhood abound in academic, lay, and policy discourse. However, little clarity exists on the values that guide child health and social policy-making. We review extant academic literature on the normative dimensions of child health and social policy to provide foundations for the development of child-focused public policies. Methods: We conducted a critical interpretive synthesis of academic literature on the normative dimensions of child health and social policy-making. We employed a social constructivist lens to interpret emergent themes. Political theory on the social construction of target populations served as a bridge between sociologies of childhood and public policy analysis. Results: Our database searches returned 14,658 unique articles; full text review yielded 72 relevant articles. Purposive sampling of relevant literature complemented our electronic searches, adding 51 original articles, for a total of 123 articles. Our analysis of the literature reveals three central themes: potential, rights, and risk. These themes retain relevance in diverse policy domains. A core set of foundational concepts also cuts across disciplines: well-being, participation, and best interests of the child inform debate on the moral and legal dimensions of a gamut of child social policies. Finally, a meta-theme of embedding encompasses the pervasive issue of a child’s place, in the family and in society, which is at the heart of much social theory and applied analysis on children and childhood. Conclusions: Foundational understanding of the moral language and dominant policy frames applied to children can enrich analyses of social policies for children. Most societies paint children as potent, vulnerable, entitled, and embedded. It is the admixture of these elements in particular policy spheres, across distinct places and times, that often determines the form of a given policy and societal reactions to it. Subsequent work in this area will need to detail the degree and impact of variance in the values mix attached to children across sociocultural contexts and investigate tensions between what are and what ought to be the values that guide social policy development for children. Full article

This paper identifies and responds to the four main objections raised against Buddhist environmentalism. It argues that none of these objections is insurmountable and that, in fact, Buddhists have developed numerous concepts, arguments, and practices which could prove useful for dealing with the most pressing environmental problems we have created. Buddhism is sometimes described by its critics as too detached from worldly concerns to respond to the environmental crisis but the successes of Engaged Buddhism demonstrate otherwise. Although halting climate change will require inter-governmental co-operation and immediate action, we should not underestimate the necessity of grassroots movements for achieving lasting change in our attitudes and behaviours. If meditation can awaken us to the fact of ecological inter-connectedness and to the ultimate drivers of climate change (e.g., greediness and a misplaced sense of entitlement) it can also help us reconnect with nature and expand our circle of moral concern to include plants, animals, and the wider environment. Full article

This “treatise” on ethics and literary practice is a self-reflective piece that argues and enacts ethical criticism through poetic form as well as content. That is, I deliberately employ poetry not only as a literary genre but also as rhetorical arguments—investigative, demonstrative, and evidentiary—and as forms of ethical action. The two previously unpublished poems here are drawn from a larger, lyrical discourse sequence tentatively entitled “Heidegger, Ethics, and Time: After the Anthropocene.” The “poetic arguments,” then, concern the possible interrelations and effects of time and ethics within the philosophical context of post-human “being” collectively, and also of personal death as a shared event. There are a couple of famous theories of time and ethics that ebb and flow within the different formal abridgements of time in these two poems. One set of theories is expounded in Martin Heidegger’s major work, Being and Time, as well as many of his other treatises on language, poetry, and ethics. Another set of theories is founded in Emmanuel Levinas’ work on time and alterity. But unlike these philosophies, the two poems here deal in detail with (1) the potential particularities of lived sensation and feeling (2) as they might be experienced by sentient and non-sentient ‘being’ (3) that survive death—of our species (poem II) and/or individual death (poem III). However, rather than simply rehearsing philosophy or recasting it into poetic form, these two poems argue for and against the notion that time is a physical and thus materially moral absolute, necessary for any (conscious) life to exist at all; and these two poems also argue physically, through their structure and style. They argue that physical dimension of time is not only a material force that is “unkind to material things” (aging, decay), as articulated in the content of one poem for example, but also a moral force that is revealed and played against in the constricted temporal motion and music of the poems (i.e., their forms, and variations within). In addition to philosophical arguments that poetry by its nature deliberately leaves ambiguous (indeterminate, but also will-free), the aural, temporal forms of the poems themselves flow in or move through but also reshape time. A simple instance of this is the way meter and rhyme are activated by time, yet also transform time, pushing back against its otherwise unmarked inexorable ineffable… The temporal properties of poetic forms in conjunction with content therefore constitute “lyrical ethics” in literary practice. Thinking (and putting aside as well) Heidegger and Levinas, these poems as temporal forms may physically shift, even if only momentarily, the relation of the listener or reader to Being/Death, or Alterity/Other. For example, the enhanced villanelle and modified Spenserian stanza offered here each shapes time differently, and thus differently shapes the intuitive, affective, cognitive responses of readers. With its cyclical repetition of lines, usually over five tercets and a quatrain, the villanelle with every advancing stanza physically ‘throws’ time (the concept and the line) back on itself (or perhaps is “thrown forward” [Geworfen]). In contrast, the pattern of the Spenserian nine-line stanza allows time to hover around a still but outward-expanding point (like a partial mini-[uni]verse) before drifting to the next stanza (especially here, where the final rhyme at the end of each stanza is much delayed.). Within and without the context of Heidegger and Levinas, I assert that these structural features are ethical statements in literary practice. The choice of these traditional forms of poetry in itself is an ethical statement. Stylistically as well as thematically, these two poems argue “all sides” of ethical positions in relation to the end of being human. Perhaps more importantly, these two poems explore the inevitably human experience of philosophically different ethical positions on death “post anthropocentrically”—what might come in the rhetorical after we can never know except poetically. Full article

Using a unique experimental data set, we investigate how asymmetric legal rights shape bargainers’ aspiration levels through moral entitlements derived from equity norms and number prominence. Aspiration formation is typically hard to observe in real life. Our study involves 15 negotiations from Germany and China. Over the course of the negotiation, bargainers discuss the distribution of an amount of money by alternating offers until they consent or break off. Legal rights are randomly assigned by asymmetric outside options. We videotape and code the in-group discussions. In total, verbal data from 30 groups, 1100 pages of transcripts, and 65 h of discussions are content-analyzed. Our main finding is that strong groups derive and defend moral entitlements from equity concerns with regard to their outside options. They strive for equitable but unequal distributions (e.g., proportional split and split the difference). Moral entitlements materialize in the recorded aspiration levels and final payoffs, which exceed the equal split. By contrast, weak groups aim at equality. Over the course of the negotiation, equity tends to lose, while the prominence of round numbers gains importance. Similarities between the subject pools are found in that equity and prominence are both decisive for the formation of aspiration levels. Chinese negotiations are characterized by long periods of stagnation, only minimal concessions, and the communication of false goals. By contrast, Germans steadily reduce their goals and make concessions. Full article