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How we teach ethics has been an ambiguous instructional area for many years. In religious schools it is left to the work of the religion teacher, and in public schools it is often incorporated into a civics course. Across the curriculum there are multiple points at which we can incorporate the study of ethics in interdisciplinary ways. In this volume we will focus on how educators in high schools (grades 9-12) can incorporate the teaching of ethics effectively across all disciplines (Sciences, Humanities, Arts, Math and Technology). The introduction of the book will be a foundational description of ethics - what it means to study ethics and to be an ethical person.
Neil Levy presents a new theory of freedom and responsibility. He defends a particular account of consciousness—the global workspace view—and argues that consciousness plays an especially important role in action. There are good reasons to think that the naïve assumption, that consciousness is needed for moral responsibility, is in fact true.
The book shows that civil disobedience is generally more defensible than private conscientious objection. Part I explores the morality of conviction and conscience. Each of these concepts informs a distinct argument for civil disobedience. The conviction argument begins with the communicative principle of conscientiousness (CPC). According to the CPC, having a conscientious moral conviction means not just acting consistently with our beliefs and judging ourselves and others by a common moral standard. It also means not seeking to evade the consequences of our beliefs and being willing to communicate them to others. The conviction argument shows that, as a constrained, communicative practice, civil disobedience has a better claim than private objection does to the protections that liberal societies give to conscientious dissent. This view reverses the standard liberal picture which sees private 'conscientious' objection as a modest act of personal belief and civil disobedience as a strategic, undemocratic act whose costs are only sometimes worth bearing. The conscience argument is narrower and shows that genuinely morally responsive civil disobedience honours the best of our moral responsibilities and is protected by a duty-based moral right of conscience. Part II translates the conviction argument and conscience argument into two legal defences. The first is a demands-of-conviction defence. The second is a necessity defence. Both of these defences apply more readily to civil disobedience than to private disobedience. Part II also examines lawful punishment, showing that, even when punishment is justifiable, civil disobedients have a moral right not to be punished. Oxford Legal Philosophy publishes the best new work in philosophically-oriented legal theory. It commissions and solicits monographs in all branches of the subject, including works on philosophical issues in all areas of public and private law, and in the national, transnational, and international realms; studies of the nature of law, legal institutions, and legal reasoning; treatments of problems in political morality as they bear on law; and explorations in the nature and development of legal philosophy itself. The series represents diverse traditions of thought but always with an emphasis on rigour and originality. It sets the standard in contemporary jurisprudence.
Society expects corporations to play by a new set of rules today. Customers, shareholders and investors have come to demand greater accountability, ethics and responsibility from business. We also want companies to help protect the environment, build roads, fight corruption, advance human rights, support the arts, contribute to local communities, compete globally and create shareholder value at the same time. In short, we want corporations to do well and to do good, even during a challenging economy. In the aftermath of ethics scandals and the largest oil spill in history, this mandate has never been stronger. Doing Good lays out 55 key rules business leaders can follow to prove responsibility and improve their company's reputation, recognizing the intense scrutiny coming from consumers, policymakers and the media. Chapter-by-chapter, Doing Good makes a clear case for a new standard of corporate responsibility, especially for large publicly traded companies who have more opportunities and resources. Seasoned with practical, common-sense, advice from notable business and political leaders, and a survey of best practices from leading companies, Doing Good challenges today's corporations to help build a better humanity. It covers governance, ethics, philanthropy, diversity, customer relations, globalism, privacy and more. Doing Good is a must read for anyone who cares about the increasingly important role of business in our society.
"What can guilt, the painful sting of the bad conscience, tell us about who we are as human beings? Being Guilty seeks to answer this question through an examination of the views of Kant, Schelling, Schopenhauer, Paul Rée, Nietzsche, and Heidegger on guilt, freedom, responsibility, and conscience. The concept of guilt has not received sufficient attention from scholars of the history of German philosophy. Being Guilty addresses this lacuna and shows how the philosophers' arguments can be more deeply grasped once read in their historical context. A main claim of the book is that this history could be read as proceeding dialectically. Thus, in Kant, Schelling, and Schopenhauer, we find variations on the idea that guilt is justified because the human agent is a free cause of his or her own being-a causa sui-and thus responsible for his or her "ontological guilt." In contrast, in Rée and Nietzsche these ideas are rejected and the conclusion is reached that guilt is not justified, but is explainable psychologically. Finally, in Heidegger we find a synthesis of sorts, where the idea of causa sui is rejected, but ontological guilt is retained and guilt is seen as possible, because for Heidegger a condition of possibility of guilt is that we are ontologically guilty yet not causa sui. In the process of unfolding this trajectory, the various philosophers' views on these and many other issues are examined in detail"--
The Conscience Code is a practical guide to creating workplaces where everyone can thrive. Surveys show that more than 40% of employees report seeing ethical misconduct at work, and most fail to report it--killing office morale and allowing the wrong people to set the example. Collegiate professor G. Richard Shell has heard work misconduct stories from his MBA students which inspired him to create this helpful guide for navigating these nuances. Shell created?this book?to point to a better path: recognize that these conflicts are coming, learn to spot them, then follow a research-based, step-by-step approach for resolving them skillfully.?By committing to the Code, you can replace regret with long-term career success as a leader of conscience. In The Conscience Code, Shell shares tips and facts that: Solves a crucial problem faced by professionals everywhere: What should they do when they are asked to compromise their core values to achieve organizational goals? Teaches readers to recognize and overcome the five organizational forces that push people toward actions they later regret. Lays out a systematic, values-to-action process that people at all levels can follow to maintain their integrity while achieving true success in their lives and careers. Driven by dramatic, real-world examples from Shell's classroom, today's headlines, and classic cases of corporate wrongdoing, The Conscience Code shows how to create value-based workplaces where everyone can thrive.
The question of responsibility plays a critical role not only in our attempts to resolve social and political problems, but in our very conceptions of what those problems are. Who, for example, is to blame for apartheid in South Africa? Is the South African government responsible? What about multinational corporations that do business there? Will uncovering the "true facts of the matter" lead us to the right answer? In an argument both compelling and provocative, Marion Smiley demonstrates how attributions of blame—far from being based on an objective process of factual discovery—are instead judgments that we ourselves make on the basis of our own political and social points of view. She argues that our conception of responsibility is a singularly modern one that locates the source of blameworthiness in an individual's free will. After exploring the flaws inherent in this conception, she shows how our judgments of blame evolve out of our configuration of social roles, our conception of communal boundaries, and the distribution of power upon which both are based. The great strength of Smiley's study lies in the way in which it brings together both rigorous philosophical analysis and an appreciation of the dynamics of social and political practice. By developing a pragmatic conception of moral responsibility, this work illustrates both how moral philosophy can enhance our understanding of social and political practices and why reflection on these practices is necessary to the reconstruction of our moral concepts.
Teaching Ethics: Instructional Models, Methods, and Modalities for University Studies encourages teachers and students to approach their work with a deep awareness that people, not as disinterested reasoners devoid of or effectively cut-off from passions, make ethical judgments. An individual’s social and emotional constitution should be taken into account. This collaborative publication offers salient instructional models, methods and modalities centered on the whole person.