AXIOLOGY, SELF-DECEPTION, AND MORAL WRONGDOING IN BLAISE PASCAL'S PENSÉES

Blaise Pascal is highly regarded as a religious moralist, but he has rarely been given his due as an ethical theorist. The goal of this article is to assemble Pascal's scattered thoughts on moral judgment and moral wrongdoing into an explicit, coherent account that can serve as the basis for further scholarly reflection on his ethics. On my reading, Pascal affirms an axiological, social-intuitionist account of moral judgment and moral wrongdoing. He argues that a moral judgment is an immediate, intuitive perception of moral value that we willfully disregard in favor of the attractive, though self-deceptive, deliverances of our socially constructed imaginations. We can deceive ourselves so easily because our capacity to evaluate goods is broken, a dark legacy of the fall. In the article's concluding section, I briefly compare Pascal to contemporary ethicists and suggest directions for future research.     

CHARACTERISTICS OF ORGANIZATIONAL CLIMATE AND PERCEIVED WRONGDOING ASSOCIATED WITH WHISTLE-BLOWING DECISIONS

The potential explanations of why some observers report organizational wrongdoing, whereas others do not, are considered in this study. Nearly 8,600 randomly selected employees of 15 organizations completed questionnaires concerning whistle-blowing. Archival data and aggregate measures of organizational climate were also used. Discriminant analysis revealed that organization members who had observed alleged wrongdoing were more likely to blow the whistle if they had convincing evidence of wrongdoing, if the wrongdoing was serious, and if it directly affected them. Further, where the organization appeared to be dependent on the wrongdoing and threatened retaliation, whistle-blowers were more likely to report it to someone outside the organization. Implications for management practice and suggestions for future research are discussed.     

Holistic Versus Analytic Thinking Explains Collective Culpability Attribution

Classical attribution theories of behavioral responsibility attribution emphasize that individuals should not be blamed for their mere association with a wrongdoer. Nonetheless, perceivers sometimes blame the wrongdoer's associates for the wrongdoer's misdeed even when those associates are not causally connected to the wrongdoing. In an experiment conducted in Singapore, we found that collective culpability attributions result from holistic thinking—the tendency to attribute causal connectedness between discrete entities or events. Activating holistic thinking enhanced perceptions of causal impacts of distal events and facilitated collective culpability attributions. We discuss these results in terms of their implications for understanding the nature of collective culpability and research on holistic thinking.     

No Blame No Gain? From a No Blame Culture to a Responsibility Culture in Medicine

Healthcare systems need to consider not only how to prevent error, but how to respond to errors when they occur. In the United Kingdom’s National Health Service, one strand of this latter response is the ‘No Blame Culture’, which draws attention from individuals and towards systems in the process of understanding an error. Defences of the No Blame Culture typically fail to distinguish between blaming someone and holding them responsible. This article argues for a ‘responsibility culture’, where healthcare professionals are held responsible in cases of foreseeable and avoidable errors. We demonstrate how healthcare professionals can justifiably be held responsible for their errors even though they work in challenging circumstances. We then review the idea of ‘responsibility without blame’, applying this to cases of error in healthcare. Sensitive to the undesirable effects of blaming healthcare professionals and to the moral significance of holding individuals accountable, we argue that a responsibility culture has significant advantages over a No Blame Culture due to its capacity to enhance patient safety and support medical professionals in learning from their mistakes, while also recognising and validating the legitimate sense of responsibility that many medical professionals feel following avoidable error, and motivating medical professionals to report errors.     

Blowing the Whistle on Data Fudging: A Controlled Field Experiment1

This experiment examined determinants of “whistle blowing,” the disclosure of organizational wrongdoing. Previous research, limited largely to analyses of cross-sectional, self-reported data, has not established cause-effect relations, and dispositional variables generally have not been examined. In this study, 295 students witnessed apparent wrongdoing by a research assistant and were given an opportunity to report it to a university authority. Results indicated that men were more likely than women to report the wrongdoing. Whistle blowing also was a function of lower, rather than higher, levels of moral judgment development. More whistle blowing occurred when there were more, rather than fewer, observers of wrongdoing. Implications for research and practice are descried.     

Dependence on Wrongdoing in the Consumption of Meat: A Kantian Analysis

Kant's ethics is used by some as a defence of the exploitation of animals and is criticised by others for not recognising any moral relevance of the plight of animals. These appeals overlook the broad applicability of Kant's principles. In this article, I argue that Kant's ethics implies a duty to abstain from most meat and some other animal products derived from farming. I argue that there is a Kantian principle not to choose goods that have been derived from wrongdoing, with certain qualifications. This principle isolates the wrong of using others to commit wrongdoing on one's behalf. As has been argued by others, Kant's ethics implies that animal farming as we know it in our society almost universally involves wrongdoing and the slaughter of animals is especially tied to wrongdoing. I argue for a broad sense in which these ideas together imply that choosing farmed meat, and probably other animal products, is treating animal industry workers as mere means. Thus, we have a Kantian duty to abstain from these products.     

The Moral Dilemmas Debate, Deontic Logic, and the Impotence of Argument

In this paper I argue for modesty concerning what theoretical reason can accomplish in the moral dilemmas debate. Specifically, I contend that philosophers' conclusions for or against moral dilemmas are driven less by rational argument and more by how the moral world intuitively appears to them.I support this thesis by first considering an argument against moral dilemmas, the argument from deontic logic, and showing that its persuasive force depends on one's having already accepted its conclusion. I then make a different, and general, case that any argument in the moral dilemmas debate concerning the defeasibility of conflicting obligations can be marginalized by making not-unreasonable adjustments in the conditions for wrongdoing.These two strands of argument are related by the notion of inescapable wrongdoing. It is our standing intuitions about inescapable wrongdoing which make the relevant deontic logical principles plausible or implausible to us. And whether wrongdoing can be inescapable is central to deciding what the conditions for wrongdoing are. My conclusion is that the arguments in the moral dilemmas debate merely implement whatever standing intuition we have concerning inescapable wrongdoing, and that apart from any such intuition the arguments are unpersuasive.     

Socrates on How Wrongdoing Damages the Soul

There has been little scholarly attention given to explaining exactly how and why Socrates thinks that wrongdoing damages the soul. But there is more than a simple gap in the literature here, we shall argue. The most widely accepted view of Socratic moral psychology, we claim, actually leaves this well-known feature of Socrates’ philosophy absolutely inexplicable. In the first section of this paper, we rehearse this view of Socratic moral psychology, and explain its inadequacy on the issue of the damaging consequences of wrongdoing. We then go on to provide our own account of the way in which injustice damages the soul, and then draw conclusions about how Socratic moral psychology should be understood.     

INDIVIDUAL AND SITUATIONAL CORRELATES OF WHISTLE-BLOWING

Although popular interest in whistle-blowing continues to increase, little is known about why some employees who observe wrongdoing report it, while others do not. In the present study, we analyze archival survey data from individuals who observed wrongdoing in any of 22 organizations. Results are generally consistent with predictions based on a model of whistle-blowing as a type of prosocial behavior. Whistle-blowing was more likely when observers of wrongdoing (1) held professional positions, (2) had more positive reactions to their work, (3) had longer service, (4) were recently recognized for good performance, (5) were male (though race was unrelated to whistle-blowing), (6) were members of larger work groups, and (7) were employed by organizations perceived by others to be responsive to complaints. Implications for research and practice are described.     

Understanding, Excusing, Forgiving

This paper explores the relation between understanding and forgiving. A number of people have argued against the old adage that to understand is to forgive, for in many instances understanding leads to excusing rather than forgiving. Nonetheless, there is an interesting connection to be found between forgiving and understanding. I identify three ways in which understanding can lead to forgiveness of unexcused wrongdoing: It can do so by changing our interpretation of the actor, by changing our interpretation of the action, and by engaging self-love.     

Serious Ethical Violations in Medicine: A Statistical and Ethical Analysis of 280 Cases in the United States From 2008–2016

Serious ethical violations in medicine, such as sexual abuse, criminal prescribing of opioids, and unnecessary surgeries, directly harm patients and undermine trust in the profession of medicine. We review the literature on violations in medicine and present an analysis of 280 cases. Nearly all cases involved repeated instances (97%) of intentional wrongdoing (99%), by males (95%) in nonacademic medical settings (95%), with oversight problems (89%) and a selfish motive such as financial gain or sex (90%). More than half of cases involved a wrongdoer with a suspected personality disorder or substance use disorder (51%). Despite clear patterns, no factors provide readily observable red flags, making prevention difficult. Early identification and intervention in cases requires significant policy shifts that prioritize the safety of patients over physician interests in privacy, fair processes, and proportionate disciplinary actions. We explore a series of 10 questions regarding policy, oversight, discipline, and education options. Satisfactory answers to these questions will require input from diverse stakeholders to help society negotiate effective and ethically balanced solutions.     

I won’t do it! Self-prediction,moral obligation and moral deliberation

This paper considers the question of whether predictions of wrongdoing are relevant to our moral obligations. After giving an analysis of ‘won’t’ claims (i.e., claims that an agent won’t Φ), the question is separated into two different issues: firstly, whether predictions of wrongdoing affect our objective moral obligations, and secondly, whether self-prediction of wrongdoing can be legitimately used in moral deliberation. I argue for an affirmative answer to both questions, although there are conditions that must be met for self-prediction to be appropriate in deliberation. The discussion illuminates an interesting and significant tension between agency and prediction.     

Predicting the biological variability of environmental rhythms: Weak or strong anticipation for sensorimotor synchronization?

The internal processes involved in synchronizing our movements with environmental stimuli have traditionally been addressed using regular metronomic sequences. Regarding real-life environments, however, biological rhythms are known to have intrinsic variability, ubiquitously characterized as fractal long-range correlations. In our research we thus investigate to what extent the synchronization processes drawn from regular metronome paradigms can be generalized to other (biologically) variable rhythms. Participants performed synchronized finger tapping under five conditions of long-range and/or short-range correlated, randomly variable, and regular auditory sequences. Combining experimental data analysis and numerical simulation, we found that synchronizing with biologically variable rhythms involves the same internal processes as with other variable rhythms (whether totally random or comprising lawful regularities), but different from those involved with a regular metronome. This challenges both the generalizability of conclusions drawn from regular-metronome paradigms, and recent research assuming that biologically variable rhythms may trigger specific strong anticipatory processes to achieve synchronization.     

Predicting the biological variability of environmental rhythms: Weak or strong anticipation for sensorimotor synchronization?

The internal processes involved in synchronizing our movements with environmental stimuli have traditionally been addressed using regular metronomic sequences. Regarding real-life environments, however, biological rhythms are known to have intrinsic variability, ubiquitously characterized as fractal long-range correlations. In our research we thus investigate to what extent the synchronization processes drawn from regular metronome paradigms can be generalized to other (biologically) variable rhythms. Participants performed synchronized finger tapping under five conditions of long-range and/or short-range correlated, randomly variable, and regular auditory sequences. Combining experimental data analysis and numerical simulation, we found that synchronizing with biologically variable rhythms involves the same internal processes as with other variable rhythms (whether totally random or comprising lawful regularities), but different from those involved with a regular metronome. This challenges both the generalizability of conclusions drawn from regular-metronome paradigms, and recent research assuming that biologically variable rhythms may trigger specific strong anticipatory processes to achieve synchronization.     

Bridging Science and Religion: How Health‐Care Workers as Storytellers Construct Spiritual Meanings

Contrary to the notion that medical science has supplanted religious understandings of human suffering, recent research suggests that health‐care workers like nurses can still portray their confrontations with illness and death in spiritual terms through storytelling. However, scholars have yet to systematically analyze the rhetorical devices used to construct spiritual meanings. Drawing on a symbolic interactionist perspective, we theorize that front‐line health professionals can deploy various rhetorical devices to infuse their workplace interactions with a spiritual significance. We also propose novel fuzzy set analysis techniques for determining which configurations of devices are most important in developing spiritual meanings. This approach was illustrated by examining 173 stories elicited from nurses at a nonsectarian, teaching hospital about encounters at work that significantly impacted their understanding of spirituality. Consistent with our expectations, the way in which nurses tell stories about their experiences not only shapes whether they attach spiritual significance to them, but whether they perceive spirituality and medicine to be compatible. We discuss the implications of our findings for future research on lived religion, conflicting identities, and institutional boundaries.     

Is evil just very wrong?

Is evil a distinct moral concept? Or are evil actions just very wrong actions? Some philosophers have argued that evil is a distinct moral concept. These philosophers argue that evil is qualitatively distinct from ordinary wrongdoing. Other philosophers have suggested that evil is only quantitatively distinct from ordinary wrongdoing. On this view, evil is just very wrong. In this paper I argue that evil is qualitatively distinct from ordinary wrongdoing. The first part of the paper is critical. I argue that Luke Russell’s attempt to show that evil is only quantitatively distinct from ordinary wrongdoing fails. Russell’s argument fails because it is based on an implausible criterion for determining whether two concepts are qualitatively distinct. I offer a more plausible criterion and argue that based on this criterion evil and wrongdoing are qualitatively distinct. To help make my case, I sketch a theory of evil which makes a genuinely qualitative distinction between evil and wrongdoing. I argue that we cannot characterize evil as just very wrong on plausible conceptions of evil and wrongdoing. I focus on act-consequentialist, Kantian, and contractarian conceptions of wrongdoing.     

Sterilization, Catholic health care, and the legitimate autonomy of culture.

Disagreement over the legitimacy of direct sterilization continues within Catholic moral debate, with painful and at times confusing ramifications for Catholic healthcare systems. This paper argues that the medical profession should be construed as a key moral authority in this debate, on two grounds. First, the recent revival of neo-Aristotelianism in moral philosophy as applied to medical ethics has brought out the inherently moral dimensions of the history and current practice of medicine. Second, this recognition can be linked to Catholic morality through Vatican II's affirmation of the legitimate autonomy of culture, including the sciences. A partial precedent for understanding the moral authority of medicine can be found in the recent history of Catholic medical morality, and we further argue that a full contemporary recognition of that authority would weigh against an absolute prohibition of direct sterilizations. Institutionally, we propose the allowance of direct sterilizations in cases where the clinically perceived biomedical good of the patient is at stake.     

Respect for autonomy and medical paternalism reconsidered

We offer a critique of one prominent understanding of the principle of respect for autonomy and of analyses of medical paternalism based on that understanding. Our main critique is that understanding respect for autonomy as respect for freedom from interference is mistaken because it is overly influenced by ‘four-alarm’ cases, because it fails to appreciate the full dimensions of legal self-determination (one of its main sources), because it conflates the research and therapeutic settings, and because it fails to appreciate themes of authority and power that have historically shaped the principle of respect for freedom from interference. We argue that respect for autonomy involves more than just freedom from interference and, on this basis, offer a critique of prevailing accounts of medical paternalism.