A preliminary typology of organisational response to allegations of workplace bullying: see no evil, hear no evil, speak no evil

Organisational representative response is an important factor to consider when counselling employees who have experienced bullying and are considering approaching their organisation for assistance. The author argues that not all responses are supportive and that some responses can further harm an employee. The author presents a review of representative responses, developed from bullying cases the author saw as a counsellor or trainer. The author reviews three organisational representative responses to allegations of bulling: (1) the behaviour is acceptable; (2) the behaviour is inappropriately equally attributed to both parties as a personality conflict; and (3) the behaviour is harmful and inappropriate. The author concludes that counsellors must review potential organisational representative responses with employees and recommends mandatory training for organisational representatives.     

Natural evil: The comparative response

International Journal for Philosophy of Religion -     

Moral evil: The comparative response

International Journal for Philosophy of Religion -     

Moral evil and human freedom: A reply to Tierno

Many theists believe that the so-called ‘free will defence’ successfully undermines the antitheist argument from moral evil. However, in a recent issue of this journal Joel Thomas Tierno provides the ‘adequacy argument’ in order to show an alleged difficulty with the free will defence. I argue that the adequacy argument fails because it equivocates on the notion of moral evil.     

恶的想象力

Sartre’s “transcendence of the ego” means that consciousness is outside of the ego, that the ego is the “ego of the other”, and that the other is neither in consciousness nor in the ego. Sartre viewed “reflection” as a pure mood rather than as the substantial carrier of mood. The strangeness and absurdity of the world emerge from this reflection. Sartre’s “imagination of the evil” has two aspects. On the one hand, “evil” corresponds to the concept of the other, transcending the capacity for domination of the ego; on the other hand, imagination is related to the other in a broad sense, with the ability to transform “philistinism” and “evil” into marvels.