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伦理经营是一种包含了法律思考和道德关怀的经营模式。它的内容由必须维护经营法规权威、遵守经营法规等构成的企业法规和由互利互惠的原则、诚实守信、公平交易、社会责任等基本要求构成的企业道德两个层次组成。而通过企业文化的营建、伦理经营战略的制定、道德领导的培育、企业伦理委员会的组建和伦理经营观的教育等则是企业实现伦理经营的具体途径。 相似文献
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试论企业人力资源的伦理化管理 总被引:1,自引:0,他引:1
人力资源是一个企业兴衰成败的关键资源,是衡量企业整体竞争力的标志.认识误区、价值观与目标冲突、能力瓶颈是我国企业人力资源伦理化管理中存在的困境.为此,构建企业人力资源伦理化管理模式,应当树立以人为本的观念,坚持互惠互利、诚实、公平公正等伦理原则,将伦理因素纳入人力资源管理制度流程,对员工进行伦理化培训. 相似文献
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1993年9月,6500名来自世界各地的不同宗教信仰的人士和一些非宗教组织的代表,在美国芝加哥举行的“世界宗教议会”上通过了一份《全球伦理宣言》。《宣言》认为,各种宗教之间已经有一种共同之处,它可以成为一种全球伦理的基础;这种“全球伦理”, “指的是对一些有约束性的价值观、一些不可取消的标准和人格态度的一种基本共识”; 《宣言》指出:“没有新的全球伦理,便没有新的全球秩序”。 相似文献
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"三个代表"重要思想的伦理思想是以推进党的建设伟大工程,加强党的执政伦理建设为核心而形成和发展起来的,本质上是一种追求先进与崇高并始终以人民利益为最高价值取向的政党伦理,并贯穿在社会主义经济伦理和伦理文化建设等方面,是以江泽民为代表的第三代中国共产党人在实践中坚持、丰富和发展马克思主义伦理思想所做出的创造性成就与历史性贡献的集中体现. 相似文献
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家族企业和其他类型的企业相比,在产权结构、管理方式、家族介入和控制权安排(包括继承权安排)等方面都表现出了自身的伦理优势,同时在这些方面也遭遇到不少伦理困境。从伦理的角度讲,将家族主义作为企业经营的伦理理念,并将之无条件地泛化到企业经营的所有方面,这是家族企业遭遇伦理困境的根由之所在。强化伦理主体性,确立权利义务意识,参照现代企业制度的相关要求,实现从身份到契约的转变,打造具有民族特色和时代特色的家族企业管理伦理新模式,是家族企业走出伦理困境的当然选择。 相似文献
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义利关系是中国传统思想中与政治、经济、文化最为密切的一种价值观.以孔子"义利观"为代表的中国传统企业经营的指导思想,对医院构建遵守道德规范、讲求诚信、以人为本、完善激励机制、"以质量为核心"等经营之道具有重大的理论价值和现实意义,它将引导医院实现其所追求的道德观念和法律价值,达到道义与功利综合的发展. 相似文献
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With the projected increase in the number of persons with dementia (who eventually lose their capacity to give informed consent to treatment and research), third-party decision-making will become even more common than it is today. We argue that, because there are situations in which an appointed proxy is preferred over a de facto surrogate, it is ethically important to understand the capacity of persons with dementia to delegate their decision-making authority regarding treatment and research decisions.In this paper, focusing mainly on the research consent context, we examine the idea that persons suffering from neurodegenerative disorders may retain significant abilities-including sufficient capacity for delegating one's authority for giving consent to research-even if they are not capable of giving independent consent themselves. We first propose a rationale for assessing the capacity to appoint a proxy and then describe a novel interview instrument for assessing the capacity to appoint a proxy for research consent. 相似文献
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Göran Duus-Otterström 《Res Publica》2010,16(4):383-396
Some argue that libertarianism represents the riskier incompatibilist view when it comes to the free will problem. An ethically
cautious incompatibilist should bet that we are not free in the sense required for moral responsibility, these theorists claim,
as doing so means that we no longer run the risk of holding the morally innocent responsible. In this paper, I show that the
same reasoning also advises us to bet against compatibilism. Supposing that we are unsure about whether or not the causal
order of the world is compatible with the kind of freedom that is required for moral responsibility, an ethically cautious
approach would once again bet that hard incompatibilism is true. 相似文献
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There has been growing use of reflective practice as a means for examining ethically important moments that occur during research. Reflective practice enables researchers to be alert to the unfolding of these ethically important moments and to consider how they will respond to them. In this paper, we use dialogic reflection to explore an ethically important moment that occurred during one of our research projects. We present our dialogic reflective conversation as a means of exploring the ethical issues associated with data ownership. We draw on this conversation to describe a framework for dialogic reflection that provides researchers with a process for engaging in reflection on their practice as ethical researchers. 相似文献
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Juan Espindola 《Studies in Philosophy and Education》2017,36(1):95-106
In societies that have failed to confront past injustice, the most common justifications for the inclusion of history education within the school curriculum invoke the idea that those who cannot learn from the past are doomed to repeat it; or they appeal to goals such as reconciliation, or to the importance of recognizing and morally redressing the harm done to victims. These justifications are all sound and important. However, they must be supplemented with a justification of a different kind, one that appeals to a different kind of value, namely that of personal and political autonomy. When historical injustice is left unaddressed in school, so this paper argues, all children and adolescents are wronged, including those who were not involved in, or were directly affected by, past injustice. This is not simply because as a result they run the risk of repeating, or of being the victims of, behavior that caused past violence; or because without history education the harm done to their predecessors is left unacknowledged. They are wronged because ignorance of past injustice curtails the full exercise of their autonomous agency. It does so by denying them access to information that is crucial for evaluating their values and commitments. History education in schools can avoid this scenario, promoting autonomy instead. 相似文献
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Western laws and codes of ethics frequently require that private health information be treated confidentially. However, cross-cultural research shows that it is not always easy to determine what members of a culture consider to be private or how they wish private information to be handled. This article begins by presenting an ethnographic study of patient-healer relationships in Sri Lanka; researchers were surprised to find that participants' views of health and privacy differed greatly from typical Western views, and that the privacy protections they had put in place caused discomfort among participants. Building on this ethics case study, the article explores two main questions. First, can a single definition of privacy possibly do justice to the cultural variations that exist, or does a conceptual definition inevitably run the risk of ethnocentrism? Second, to what extent is strict compliance with research regulations or ethics codes ethically justifiable when following the rules will obviously cause unease in international participants? 相似文献
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Starting out with the idea that everybody is in principle capable of enterprising behaviour, the concept of enterprise is applied to non-business people as well as business people. A random sample of people is asked to furnish an example of enterprising behaviour that they have shown themselves. Further, they are asked what is enterprising about this behaviour. The results show that in different realms of enterprising behaviour different dimensions of enterprise are mentioned. For example, people giving an example from their leisure time regard merely being active as enterprising, employees mention risky elements in their work, business owners emphasize autonomy, and students regard it as enterprising that they work for their professional or personal development. So people can be enterprising in different areas of life and in different manners. Obtaining a domain of enterprising behaviours and dimensions is a first step in constructing a scale of ''enterprising behaviour of ordinary people''. 相似文献
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Pomerantz AM 《Ethics & behavior》2005,15(4):351-360
Psychologists are ethically obligated to obtain informed consent to psychotherapy "as early as is feasible" (American Psychological Association, 2002, p.1072). However, the range of topics to be addressed includes both information that may be immediately and uniformly applicable to most clients via policy or rule, as well as information that is not immediately presentable because it varies widely across clients or emerges over time. In this study, licensed psychologists were surveyed regarding the earliest feasible point at which they could provide information regarding specific aspects of psychotherapy. Results indicate that, although psychologists believe that they are capable of presenting some information, such as payment and confidentiality policies, at the outset, they believe that a discussion of more substantive issues, such as psychotherapy duration, goals, orientation, and activities, can take place only after some therapy has transpired. Implications are discussed regarding the process and event models of informed consent. 相似文献
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Some suggest that the duty of humanitarian intervention should be discharged by states that are historically responsible for the occurrence of violence. A fundamental problem with this suggestion is that historically responsible states might be ill-suited to intervene because they are unlikely to enjoy support from the local population. Cécile Fabre has suggested a way around that problem, arguing that responsible states ought to pay for humanitarian interventions even though they ought not to take part in the military operations. We claim that Fabre’s idea is subject to two concerns. First, the duty to perform might not be appropriately transferrable from the historically responsible state to another state because it would allow the primary duty bearer to escape the worst costs of intervention. Second, an intervention might be as unlikely to generate local support when a historically responsible state pays for an intervention as when it performs it. These problems are enough to cast doubt on Fabre’s idea. However, the idea is helpful because it highlights as yet neglected questions about how the financial and material burden of humanitarian intervention is to be shared. 相似文献
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Jan Narveson 《The Journal of Ethics》2014,18(1):47-74
In As Free and as Just as Possible: The Theory of Marxian Liberalism, Jeffrey Reiman proposes to develop a theory of “Marxian Liberalism.” ‘Liberalism’ here is defined by the principle that “sane adult human beings should be free in the sense of free from coercion that would block their ability to act on the choices they make.” While the idea of coercion could use some glossing, it is not obvious that poverty, unemployment, racism, and sexism are as such coercive. In this book, it is, very broadly, economic inequality that is the focus, and the argument is that a previously insufficiently appreciated idea that is broadly Marxian shows us that we need a Rawlsian Difference Principle to counteract inherent coercion in the system of free enterprise capitalism. I argue that the book wrongly places the component of labor in the system of economic exchange. We do not as such exchange labor: we exchange services; and because of this there is no normative pull toward his thesis that there is something fundamentally wrong—some people are being unjustly exploited—when several hours of one person’s labor are required to purchase the output of just one of another person’s. Liberalism, I argue, rejects Marxism. 相似文献