Suchergebnisse

For many people the expression "applied ethics" sounds like a pleonasm. They tend to claim that ethics by its very nature is about practical matters. It deals with human actions and their motivations and there is no need to create an additional discipline with special practical bias. However, at least since the 1970s, there has been a growing movement of applied ethics which resulted not only in the increase of enrolment to the academic courses but also in the demand for consulting services in this field. And yet the question still remains to what extent applied ethics inherits philosophical tradition and style of thinking. The aim of this paper is to demonstrate that the applied ethics is a continuation of philosophical inquiry in the way adjusted well to the demands of the pluralistic and democratic societies.

Ekonomia i etyka. Inspiracje konfucjańskie [Economics and ethics. Confucian inspirations] edited by W. Banach, M.A. Michalski, J. Sójka, "Człowiek i Społeczeństwo" vol. XLVI: Między Chinami a Zachodem. Pytanie o źródła chińskiego sukcesu gospodarczego [Between China and the West. An inquiry into the sources of the Chinese economic miracle], Poznań 2018, pp. 43–66, Adam Mickiewicz University. Faculty of Social Sciences Press. ISSN 0239-3271.The aim of this article is to assess what kind of possible inspirations for economic thinking one can expect from Confucianism. A direct challenge was issued by the work of Kazimierz Poznański who claims that Confucianism is a source of a new paradigm for economics, the one based on ethics. So the question posed in this paper is, to what extent Confucian economics, as presented by Poznański, can become an alternative view counterposed to the western liberal economics, allegedly devoid of ethical contents. To answer that question one should first analyse the relation between economics and ethics within traditional, western, liberal approach. The author of this article posits that ethical component is present within this approach and, at the same time, Confucian values are not that different as far as the goals of economic life are concerned. What is more, one can find some conceptual affinities between Confucius and Adam Smith.

For many people the expression "applied ethics" sounds like a pleonasm. They tend to claim that ethics by its very nature is about practical matters. It deals with human actions and their motivations and there is no need to create an additional discipline with special practical bias. However, at least since the 1970s, there has been a growing movement of applied ethics which resulted not only in the increase of enrolment to the academic courses but also in the demand for consulting services in this field. And yet the question still remains to what extent applied ethics inherits philosophical tradition and style of thinking. The aim of this paper is to demonstrate that the applied ethics is a continuation of philosophical inquiry in the way adjusted well to the demands of the pluralistic and democratic societies. ; Publication of English-language versions of the volumes of the "Annales. Ethics in Economic Life" financed through contract no. 501/1/P-DUN/2017 from the funds of the Ministry of Science and Higher Education devoted to the promotion of scholarship.

Business ethics deals with ethical aspects of management and entrepreneurship, activities closely linked to "this world's" problems. Surprisingly enough religious traditions have their impact on the argumentation in this field. The paper focuses on two biblical parables: on the talents and on the good Samaritan. Both are not only present in business and management literature but also widely discussed in the context of today's economy and society. The first one seems to be a basis of the doctrine of corporate social responsibility in its original form presented within the "gospel of wealth" movement. The second one however offers even more opportunities to discuss the responsibilities of business in today's world. So the religious narratives cannot be ignored within business ethics. This conclusion applies, of course, to all religions, esp. the Asian ones in view of the fact of the rapid development of Chinese or Indian economies.

The aim of this article is to explore the way the notion of culture has been presented in management theories. In some instances, the concept was absent; but a closer inspection can reveal that culture was an issue or a challenge for managers – as it was the case with taylorism, which actually tried to overcome the cultural differentiation of the workforce. Today, intercultural management and the concept of organizational culture are a crucial part of management theory and education. But the abundance of books and articles on the impact of culture on the economy poses yet another challenge for the students of culture. Is this phenomenon understood correctly, and does intercultural management do justice to the nature of culture and intercultural relations? Perhaps the focus on culture has been blown out of proportion, and perhaps it is meant to hide a purely technocratic attitude toward the workforce? Nevertheless, it would be hard to understand globalization without taking into account the transcultural phenomen of today's management.

Greed as an excessive desire for wealth returned as a popular catchword after the fall of Lehman Brothers in 2008. Because it was only the beginning of the global financial crisis, the notion of greed has been present in public discourse since that time. A legitimate question arises to what extent it could have really contributed to economic instability. But equally important are the questions of semantics. Of course, the notion of greed has its ancient roots and has been always present in religious writings and philosophical works, but today's use of this notion requires an analysis. What do we mean when we say "greed"? What do we want to achieve (pragmatic aspect), and what are the motives of those writers who include greed into their diagnoses of economic downturns? The major claim of this article is that greed as an individual desire cannot be a proper explanation of the crisis. More important factors are the political and social mechanisms, esp. the role of the regulators of the mortgage industry in the US. Sociological analysis of that industry, which triggered thewhole crisis, shows that the crisis was not an example of the excess of the free market and deregulation but rather something created by the politicians. Paradoxically an analysis of the systemic social and political factors which had led to the crisis allow us to reflect on greed as a notion which is a part of the so-called culture of excess – characterized, among others, by the process of the "democratization of desires".

.