Research in Applied Ethics: Problems and Perspectives

The last few decades have seen a dramatic increase in concern with matters of ethics in all areas of public life. This ‘applied turn’ in ethics raises important issues not only of focus, but also of methodology. Sometimes a moral end or moral feature is designed into an institution or technology; sometimes a morally desirable outcome is the fortuitous, but unintended, consequence of an institutional arrangement or technological invention. If designing-in ethics is the new methodological orientation for applied ethics, globalisation is providing many of the practical ethical problems upon which to deploy this methodology. This is a revised version of an article that was presented at the 2007 Applied Ethics Conference in Sapporo, Japan, hosted by the University of Hokkaido. Thanks to Jeroen van den Hoven for the key idea of ‘designing-in-ethics’.     

The moral orientations of Finnish peacekeepers

This article examines the moral orientation of Finnish peacekeepers in the field of civil and military cooperation. This aim is studied through identifying different voices in peacekeepers’ narratives. Following previously published research on the ethics of justice, the ethics of care and the ethics of empowerment related to moral orientation, peacekeepers’ ethical and religious voices are identified. Religious beliefs are introduced as important values that contribute to moral orientation. The method is qualitative and the approach is narrative. The data include in‐depth interviews of six key interviewees, with whom I served as a peacekeeper in Bosnia in 2000 and 2001. The data analysis concentrates on identifying the voices of moral orientation through narratives that create a logical narrative synthesis. The study reveals three types of moral orientations and three types of empowerment: (1) justice orientation and challenge‐empowerment; (2) care orientation and community‐empowerment; (3) voices of self‐empowerment connected with ethical and religious contemplation. Peacekeeping intensifies interconnections with religion and ethics and self‐empowerment.     

Doing Ethics or Changing for the Better?

In this paper, classical pragmatism is used as a method, not as a substantial ethical theory, to develop “moral pragmatics.” Moral pragmatics offers a constructive approach for making progress where traditional ethical theories converge, and it innovates ethical deliberation. Assuming widespread agreement that real moral problems need practical solutions, the paper addresses two related problems: the missing link between ethical theories and moral practice, and the question of who is in charge of finding such solutions. It argues that “conscience” can create a link between ethical knowledge and moral practice, and that this partly discharges “the ethicist” from the task of solving problems that are not really, or not only, hers. Two specific methodological innovations are suggested that go beyond admonitions to render ethics sensitive to context. Instead, a reevaluation of “casuistry” and a sensitivity for “finding the right words” give an idea of how to achieve this goal.     

The Basic Goods Theory and Revisionism: A Methodological Comparison on the Use of Reason and Experience as Sources of Moral Knowledge

In Roman Catholic moral theology there is an ongoing debate between the proportionalist or revisionist school and the traditionalist school that has developed what is referred to as the ‘New Natural Law Theory’ or ‘Basic Goods Theory’ (BGT). The stakes in this debate have been raised with Pope John Paul II's encyclical Veritatis Splendor (1993) on fundamental moral theology that condemned ‘proportionalism’ or ‘teleologism’ as an ethical theory while utilizing many of the ideas, concepts, and terminology of the BGT, thereby implicitly endorsing that ethical theory. While absolute norms and intrinsically evil acts have frequently been the focus of debate between these two schools, what is it that divides them fundamentally, on the level of ethical method? It is the role and function of reason and experience as two sources of moral knowledge, in part, that distinguish these two versions of natural law on the most basic level. While the BGT has a strict hierarchy of the sources of moral knowledge that posits the hierarchical magisterium as the definitive interpreter of reason and experience, revisionists posit a more dialogical relationship between reason, experience, and the magisterium. On certain ethical issues (e.g., artificial birth control), the experience of the faithful as well as the rational arguments developed by revisionist Catholic moral theologians challenge some of the normative claims of the magisterium. This paper investigates the methodological use of reason and experience in each theory's interpretation of natural law and how and why these two sources of moral knowledge lead to fundamentally divergent normative claims on particular ethical issues.     

Before the Two Cultures: Merging the Canons of the History of Science and Philosophy

This article argues that early modern philosophy should be seen as an integrated enterprise of moral and natural philosophy. Consequently, early modern moral and natural philosophy should be taught as intellectual enterprises that developed hand in hand. Further, the article argues that the unity of these two fields can be best introduced through methodological ideas. It illustrates these theses through a case study on Scottish Newtonianism, starting with visions concerning the unity of philosophy and then turning to a discussion of how methodological ideas figure in those visions. Finally, the article argues that methodological considerations can serve as good starting points to introduce and discuss central topics and canonical figures of the early modern period.     

移情在道德强度对企业道德决策影响中的作用

摘 要 本研究将一种重要的道德情绪--移情引入问题权变模型中,以探讨移情因素在道德强度对企业道德决策影响中的作用。本研究基于情景研究法,随机选取256名MBA学生为被试,要求被试基于所提供情景中假想参与者的行为,回答随后测量道德决策(道德识别、道德判断和道德意图)、移情反应、主观道德强度及移情特质的问题。结果发现,1）移情反应在道德强度对企业道德决策的影响中具有中介作用;2）移情关怀特质会通过影响主观道德强度和移情反应而作用于企业道德决策;3)结果大小、社会舆论和效应可能性对道德判断和道德意图的影响机制各有特点。     

Clinical pragmatism: a method of moral problem solving

This paper presents a method of moral problem solving in clinical practice that is inspired by the philosophy of John Dewey. This method, called "clinical pragmatism," integrates clinical and ethical decision making. Clinical pragmatism focuses on the interpersonal processes of assessment and consensus formation as well as the ethical analysis of relevant moral considerations. The steps in this method are delineated and then illustrated through a detailed case study. The implications of clinical pragmatism for the use of principles in moral problem solving are discussed.     

Beyond Poetry and Magick: The Core Elements of Wiccan Morality1

This article begins an ethical analysis of Eclectic Wicca. It outlines the basic concepts within Wiccan morality as told through current Wiccan writers. The Wiccan morality is based on the belief of interconnectedness between every part of reality and asserts that human beings, as willful beings, have a responsibility to help whenever feasible, while avoiding harm, if possible. Further, this article discusses preliminary problems with the Wiccan moral system, such as its simplicity, ambiguity, subjectivity, and the hyper-responsibility it places on the practitioner. This article also suggests philosophic avenues that could alleviate many of these theoretical dilemmas.     

Developing an understanding of the literature relating to the moral development of people with intellectual disabilities

Recent reviews of moral development theory (Gibbs, Basinger, Grime, & Snarey, 2007) demonstrate that revisionist theoretical perspectives have cross cultural validity, but moral development in relation to people with intellectual disabilities (IDs) has not been considered within this literature. A structured review of the published literature relating to children, adolescents and adults with IDs, and moral development was carried out. Twenty studies meeting the inclusion criteria were found. The review indicated that people with IDs may not progress through the developmental stages of moral reasoning as quickly as typically developing peers, or reach the more advanced stages. This difference from non-disabled peers tends to disappear if groups are matched on some measure of cognitive ability. However, the studies are fraught with methodological problems and there is a need for further research, given the theoretical developments within the area of moral development, including the evidence of a relationship between moral development and anti-social behaviour amongst typically developing children and adolescents.     

面向生活世界的伦理人类学

一、在规范伦理学与德性伦理学论争的背后规范伦理学与德性伦理学的论争是当代伦理学研究中的重要学术现象。规范伦理学以罗尔斯和哈贝马斯为代表,德性伦理学以麦金太尔为代表,形成了观点相互对立的两大伦理学阵营。规范伦理学以哲学思辨的方法研究伦理问题,其研究领域主要是伦理的价值或道德的应然,期望     

The Debate on the Moral Responsibilities of Online Service Providers

Online service providers (OSPs)—such as AOL, Facebook, Google, Microsoft, and Twitter—significantly shape the informational environment (infosphere) and influence users’ experiences and interactions within it. There is a general agreement on the centrality of OSPs in information societies, but little consensus about what principles should shape their moral responsibilities and practices. In this article, we analyse the main contributions to the debate on the moral responsibilities of OSPs. By endorsing the method of the levels of abstract (LoAs), we first analyse the moral responsibilities of OSPs in the web (LoA_IN). These concern the management of online information, which includes information filtering, Internet censorship, the circulation of harmful content, and the implementation and fostering of human rights (including privacy). We then consider the moral responsibilities ascribed to OSPs on the web (LoA_ON) and focus on the existing legal regulation of access to users’ data. The overall analysis provides an overview of the current state of the debate and highlights two main results. First, topics related to OSPs’ public role—especially their gatekeeping function, their corporate social responsibilities, and their role in implementing and fostering human rights—have acquired increasing relevance in the specialised literature. Second, there is a lack of an ethical framework that can (a) define OSPs’ responsibilities, and (b) provide the fundamental sharable principles necessary to guide OSPs’ conduct within the multicultural and international context in which they operate. This article contributes to the ethical framework necessary to deal with (a) and (b) by endorsing a LoA enabling the definition of the responsibilities of OSPs with respect to the well-being of the infosphere and of the entities inhabiting it (LoA_For).     

A Royal Road to Consequentialism?

To consequentialise a moral theory means to account for moral phenomena usually described in nonconsequentialist terms, such as rights, duties, and virtues, in a consequentialist framework. This paper seeks to show that all moral theories can be consequentialised. The paper distinguishes between different interpretations of the consequentialiser’s thesis, and emphasises the need for a cardinal ranking of acts. The paper also offers a new answer as to why consequentialising moral theories is important: This yields crucial methodological insights about how to pursue ethical inquires.     

Interpretive Phenomenological Analysis (IPA) and the Ethics of Body and Place: Critical Methodological Reflections

This article is a critical methodological reflection on the use of interpretive phenomenological analysis (IPA) initiated in the context of a qualitative research project on the experience of seclusion in a psychiatric setting. It addresses an explicit gap in the IPA literature to explore the ways that Merleau-Ponty’s phenomenology can extend the remit of IPA for noncognitivist qualitative research projects beyond the field of health psychology. In particular, the article develops Merleau-Ponty’s understanding of the lived-body, language, and embodied speech, with specific attention to the ethical implications of body and place. It concludes with a discussion on phenomenological reflexivity and prompts a reconsideration of phenomenological methods across a wide range of qualitative research projects concerned with subjectivity and ethical practice, including critical health studies, critical bioethics, and cultural studies that employ a qualitative empirical research design.     

The Methodological Implications of Reference Magnetism on Moral Twin Earth

The Moral Twin Earth challenge to ethical naturalism threatens to undermine an otherwise promising metaethical view by showing that typical, naturalist-friendly theories of reference determination predict diverging reference in Twin Earth scenarios, making it difficult to account for substantive moral disagreement. Several theorists have recently invoked David Lewis’s doctrine of reference magnetism as a solution, claiming that a highly elite moral property—a moral “joint in nature”—could secure shared reference between ourselves and our twins on Twin Earth, despite our diverging usages of moral terms. This paper argues that this move has significant methodological implications: namely, it entails that a certain sort of simplicity is truth-conducive. Consequently, when applied to moral theories, this gives certain views, specifically monist ones like utilitarianism and contractualism, an advantage over their more complicated rivals, forms of pluralism and particularism. Thus, ethical naturalists cannot invoke reference magnetism without a substantial impact on first-order theorizing.     

Who is more ethical? Cross‐cultural comparison of consumer ethics between religious and non‐religious consumers

Religion is a significant part of daily life that affects consumers' decisions and behaviors. Religious consumers are predicted to be more ethical than non‐religious consumers. Nonetheless, past research suggests mixed results. Hence, the present study has two main objectives: (1) to examine differences in moral ideologies and ethical beliefs among religious and non‐religious consumers in Indonesia and Australia and (2) to investigate the impact of moral ideologies and religiosity on consumer ethical beliefs. This is one of the first cross‐cultural studies to compare consumer moral ideology (specifically, idealism and relativism) and consumer ethical beliefs between religious and non‐religious consumers. The results show that religious consumers tend more toward idealism than relativism and have stronger ethical beliefs regarding negative consumer ethical behaviors compared with non‐religious consumers. However, for ethical beliefs regarding specific consumer behaviors, namely, recycling and software piracy/buying counterfeit, the effect of religion was overshadowed by cultural differences between the two countries. This study contributes to the debate on the impact of moral ideologies and religiosity on consumer ethical beliefs. The findings may assist managers and public policymakers in their efforts to mitigate unethical consumer activities. Copyright © 2016 John Wiley & Sons, Ltd.     

TRANSCENDENTAL GUILT: On an Emotional Condition of Moral Experience

This article considers a central ethically relevant interpersonal emotion, guilt. It is argued that guilt, as an irreducible moral category, has a constitutive role to play in our ways of conceptualizing our relations to other people. Without experiencing guilt, or being able to do so, we would not be capable of employing the moral concepts and judgments we do employ. Elaborating on this argument, the paper deals with what may be described as the “metaphysics of guilt.” More generally, it is suggested, through a case study on the concept of guilt, that a moral theory avoiding naïve emotivism yet emphasizing the role of emotions in morality can and should pay attention to the transcendental status of emotions such as guilt—emotions constitutive of our concept of moral seriousness. Instead of psychologizing moral emotions, the paper employs Raimond Gaita's Wittgenstein‐inspired way of examining the place of the concepts of guilt and remorse in our ethical language‐use. Finally, some methodological remarks on the possibility of transcendental reflection in moral philosophy are presented. While it is not necessary to commit oneself to any specific religious tradition in order to emphasize the constitutive role of guilt in the way suggested in the paper, it turns out that the moral depth of this concept requires that one is at least open to religiously relevant ways of using moral language. In the fundamental metaphysical sense examined in the paper, guilt is a concept whose home language‐game is religious rather than secular ethics.