Alle Publikationen
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2016
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(2016): A Time-Lagged Study of the Relationship Between Big Five Personality and Ethical Ideology. In: Ethics & Behavior 26 (6), S. 488-506. DOI: 10.1080/10508422.2015.1055493
Abstract: Our objective is to examine the effects of Big Five personality traits on ethical ideologies using a time-lagged design of 406 employees of higher education institutions in Pakistan. Based on low/high idealism versus relativism, we investigate the conceptual linkage between each of the personality traits and moral philosophy. The results illustrate that extraversion and openness to experience believed on subjectivism moral philosophy, agreeableness believed on situationism, and neuroticism believed on absolutism moral philosophies. In addition, contentiousness believed on exceptionism moral philosophy. Furthermore, managerial implications and future research directions are suggested.
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(2016): A Cognitive Tool for Ethical Decision Making. A Case for ACED IT. In: Ethics & Behavior 27 (3), S. 221-239. DOI: 10.1080/10508422.2016.1176566
Abstract: The present study examined two forms of a cognitive tool (ACED IT map), which is designed to facilitate ethical decision making, along with expressive writing. Results demonstrated that participants completing the original ACED IT were more likely to identify (a) more steps to implementing a solution, (b) more barriers to solution implementation, and (c) more solutions to those barriers than participants who completed the modified ACED IT, those who engaged in expressive writing, and those in the control group. These findings suggest that cognitive tools such as ACED IT may be of considerable value for individuals who are presented with ethical dilemmas.
2013
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(2013): The moral behavior of ethics professors. Relationships among self-reported behavior, expressed normative attitude, and directly observed behavior. In: Philosophical Psychology 27 (3), S. 293-327. DOI: 10.1080/09515089.2012.727135
Abstract: Do philosophy professors specializing in ethics behave, on average, any morally better than do other professors? If not, do they at least behave more consistently with their expressed values? These questions have never been systematically studied. We examine the self-reported moral attitudes and moral behavior of 198 ethics professors, 208 non-ethicist philosophers, and 167 professors in departments other than philosophy on eight moral issues: academic society membership, voting, staying in touch with one's mother, vegetarianism, organ and blood donation, responsiveness to student emails, charitable giving, and honesty in responding to survey questionnaires. On some issues, we also had direct behavioral measures that we could compare with the self-reports. Ethicists expressed somewhat more stringent normative attitudes on some issues, such as vegetarianism and charitable donation. However, on no issue did ethicists show unequivocally better behavior than the two comparison groups. Our findings on attitude-behavior consistency were mixed: ethicists showed the strongest relationship between behavior and expressed moral attitude regarding voting but the weakest regarding charitable donation. We discuss implications for several models of the relationship between philosophical reflection and real-world moral behavior.
Keywords: Applied Ethics, Attitude-Behavior Consistency, Charity, Ethics, Experimental Philosophy, Moral Behavior, Moral Psychology, Vegetarianism, Voting, Ethik Professoren, Ethik, Ethische Überzeugungen, Fehlverhalten, moralische Dimension, Moralphilosophie, Performative Kraft von wertender Überzeugung?, Philosophical Psychology, Stehlen, Werte 2002
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(2002): Social Moral Epistemology. In: Social Philosophy and Policy 19 (2), S. 126-152. DOI: 10.1017/S0265052502192065
Abstract: The distinctive aim of applied ethics is to provide guidance as to how we ought to act, as individuals and as shapers of social policies. In this essay, I argue that applied ethics as currently practiced is inadequate and ought to be transformed to incorporate what I shall call social moral epistemology. This is a branch of social epistemology, the study of the social practices and institutions that promote (or impede) the formation, preservation, and transmission of true beliefs. For example, social epistemologists critically evaluate the comparative advantages of adversarial versus inquisitorial criminal proceedings as mechanisms for the discovery of truth. 2 Social moral epistemology, at its most inclusive, is the study of the social practices and institutions that promote (or impede) the formation, preservation, and transmission of true beliefs so far as true beliefs facilitate right action or reduce the incidence of wrong action. A special department of social moral epistemology is the study of the social practices and institutions that promote (or impede) the functioning of moral virtues so far as their functioning depends upon true beliefs. For example, the virtue of respect does not function properly in an individual if he believes that blacks or Jews are not truly human and are hence unworthy of the respect owed to human beings. (Whether one calls what this person has a truncated form of respect or denies that it is the virtue of respect at all is irrelevant for present purposes.) Without social moral epistemology, I shall argue, applied ethics cannot provide sufficient guidance for right action.
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