Contemporary Reflections on Business Ethics (Issues in by Ronald F. Duska

By Ronald F. Duska

Over 30 years Ronald F. Duska has proven himself as one of many major students in company ethics. This publication provides Duska’s articles the years on ethics, company ethics, educating ethics, organisation conception, postmodernism, worker rights, and ethics in accounting and the monetary companies undefined. those mirror his underlying philosophical matters and their software to real-world demanding situations — a mode that may be referred to as an Aristotelian commonsense method of moral determination making.

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Then wouldn’t it make sense to give the two people who passionately love pickles two apiece? And the two who don’t care none? (A) thus A ϭ 2 pickles ϭ 2 units of happiness B ϭ 2 pickles ϭ 2 units of happiness C ϭ 1 pickle ϭ 1 units of happiness WHAT IS ETHICS? 27 D ϭ 0 pickle ϭ 0 unit of happiness E ϭ 0 pickle ϭ 0 unit of happiness Totals 3 recipients 5 units of happiness (B) In the case where you distribute equally, you get A ϭ 1 pickle ϭ 1 unit of happiness B ϭ 1 pickle ϭ 1 unit of happiness C ϭ 1 pickle ϭ 1 unit of happiness D ϭ 1 pickle ϭ 0 unit of happiness E ϭ 1 pickle ϭ 0 unit of happiness Totals 5 recipients 3 units of happiness Thus, in case B, you distribute to the greatest number of people but don’t create the greatest amount of happiness, whereas in A, you create the greatest amount of happiness but don’t distribute to the greatest amount of people.

But what is meaningful work except work that is beneficial to the person? We have a need to be creative and productive, and meaningful work helps us fulfill that need. Hence, it is good for us. If, however, an action harms oneself, that is a good reason for not doing it. Too often people equate ethical behavior with actions that are detrimental to oneself and are hesitant to defend actions that are beneficial to oneself. But that is a mistake. A healthy self-interest is a good thing. If you don’t concern yourself with your benefit, who will?

23 Another difficulty with egoism is that it can’t resolve disputes. If everyone is to look out for themselves, what should two people do when both of them need the same thing? To say that both should look out for their own interest doesn’t solve a thing; this is not a practical recommendation. Egoism leads to a further strange anomaly—it can’t be promulgated, that is, published, taught, or even spoken out loud. If I as an egoist seriously believe that I ought to act in my interest and expect always to act in my interest, what is the effect of teaching that to others?

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