The ancient sages of the Talmud used stories as a method to teach people how to behave ethically. Stories, more so than cases, have the ability to rouse emotions and teach important ethical lessons. This paper examines Talmudic stories to determine which behaviors result in Divine punishment and a shortened lifespan. Five behaviors are found to result in premature death: these include hurting another person’s feelings and disrespecting the Torah.
{"title":"Life Cut Short: Death as Divine Punishment in Talmudic Stories","authors":"Hershey H. Friedman","doi":"10.2139/ssrn.3409246","DOIUrl":"https://doi.org/10.2139/ssrn.3409246","url":null,"abstract":"The ancient sages of the Talmud used stories as a method to teach people how to behave ethically. Stories, more so than cases, have the ability to rouse emotions and teach important ethical lessons. This paper examines Talmudic stories to determine which behaviors result in Divine punishment and a shortened lifespan. Five behaviors are found to result in premature death: these include hurting another person’s feelings and disrespecting the Torah.","PeriodicalId":416153,"journal":{"name":"CSN: Ethics","volume":"45 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128178961","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper builds on our earlier investigation in The Emoji Factor: Humanizing the Emerging Law of Digital Speech by exploring how the social media industry is responding to public demand to expand the emoji collection to reflect our individual differences. We consider the ethical fallout of those decisions by asking two research questions: 1) how are emoji changing to reflect human diversity; and 2) do the resulting designs breach laws or ethical norms with respect to privacy, human rights, or data security. Our methodology includes a comparative examination of research and new ‘personalized’ offerings by internet companies such as Facebook and Twitter, as well as the standards board of the Unicode Consortium, to more accurately reflect emoji users’ physical, racial, age-related, and gender-based uniqueness. Our thesis is that through their graphic simplicity and broad accessibility, emoji are well placed as ambassadors of inclusion but we are challenged by the privacy invasions created by their data use by third parties and by a lack of algorithmic fairness in design choices imposed by artificial intelligence. We focus on examples involving the acceptance by the Unicode Consortium of certain emoji that raise ethical questions about their political messaging and machine biases that could discriminate on the basis of personal beliefs, convictions, race, age, or gender. We conclude that internet technology is a political and moral force and, as beneficiaries of its convenience, we have a responsibility to use ethical regulation to “rethink a Web that is truly inclusive and open, a Web for good.” Where better to begin than with that comedic, widely accessible, masterpiece of non-verbal speech: the emoji.
{"title":"The Murky Ethics of Emoji: How Shall We Regulate a Web for Good?","authors":"E. Kirley, M. McMahon","doi":"10.2139/SSRN.3389468","DOIUrl":"https://doi.org/10.2139/SSRN.3389468","url":null,"abstract":"This paper builds on our earlier investigation in The Emoji Factor: Humanizing the Emerging Law of Digital Speech by exploring how the social media industry is responding to public demand to expand the emoji collection to reflect our individual differences. We consider the ethical fallout of those decisions by asking two research questions: 1) how are emoji changing to reflect human diversity; and 2) do the resulting designs breach laws or ethical norms with respect to privacy, human rights, or data security. Our methodology includes a comparative examination of research and new ‘personalized’ offerings by internet companies such as Facebook and Twitter, as well as the standards board of the Unicode Consortium, to more accurately reflect emoji users’ physical, racial, age-related, and gender-based uniqueness. Our thesis is that through their graphic simplicity and broad accessibility, emoji are well placed as ambassadors of inclusion but we are challenged by the privacy invasions created by their data use by third parties and by a lack of algorithmic fairness in design choices imposed by artificial intelligence. We focus on examples involving the acceptance by the Unicode Consortium of certain emoji that raise ethical questions about their political messaging and machine biases that could discriminate on the basis of personal beliefs, convictions, race, age, or gender. We conclude that internet technology is a political and moral force and, as beneficiaries of its convenience, we have a responsibility to use ethical regulation to “rethink a Web that is truly inclusive and open, a Web for good.” Where better to begin than with that comedic, widely accessible, masterpiece of non-verbal speech: the emoji.","PeriodicalId":416153,"journal":{"name":"CSN: Ethics","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-05-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128923836","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The ancient sages of the Talmud used stories as a method to teach people how to behave ethically. Elijah stories remain extremely popular today and he becomes an important figure in Jewish folklore and Chassidic tales. Elijah is supposed to show up at every Jewish circumcision and at the Passover Seder. This paper will examine the Elijah stories that appear in rabbinic literature, principally the Talmud. The diverse roles he plays include: (a) miracle worker, rescuer, and healer; (b) discloser of heavenly secrets; (c) helper and comforter of the poor; (d) promoter of social justice; (e) teacher and scholar; and (f) punisher of the wicked.
{"title":"Talmudic Ethics: Lessons from Rabbinic Stories About Elijah, the Prophet who Never Died","authors":"Hershey H. Friedman","doi":"10.2139/ssrn.3289401","DOIUrl":"https://doi.org/10.2139/ssrn.3289401","url":null,"abstract":"The ancient sages of the Talmud used stories as a method to teach people how to behave ethically. Elijah stories remain extremely popular today and he becomes an important figure in Jewish folklore and Chassidic tales. Elijah is supposed to show up at every Jewish circumcision and at the Passover Seder. This paper will examine the Elijah stories that appear in rabbinic literature, principally the Talmud. The diverse roles he plays include: (a) miracle worker, rescuer, and healer; (b) discloser of heavenly secrets; (c) helper and comforter of the poor; (d) promoter of social justice; (e) teacher and scholar; and (f) punisher of the wicked.<br>","PeriodicalId":416153,"journal":{"name":"CSN: Ethics","volume":"37 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-11-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116306741","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Luther’s rejection of papal authority was never really about papal authority. Luther’s revolutionary theological route was led by another, more important motivation: his fundamental, all-important “quest for the absolute.” Luther was animated by an obsessive desire to find a sure, certain, and unfailing basis for the Christian life- “the absolute.” This was his primary spiritual impulse, which he had acquired during his days as an anxious, guilt-ridden monk. Knowing his own sin, Luther despaired of finding an absolute basis for salvation in himself. Likewise, discovering the Church to be “merely human,” he found it necessary to untether the Christian life from any reliance upon the institutional Church. It was then only natural for Luther to reject the claims of absolute authority made by that Church’s head, the pope. This essay examines Luther’s radically changing views on the papacy during the critical period between October 31, 1517 (Luther’s publication of the Ninety-Five Theses) and December 10, 1520 (Luther’s burning of Exsurge Domine- the papal bull of excommunication). This transformation was not so much an evolution into something new, but the unfolding realization of something already present. Luther’s ultimate rejection of papal authority was implicated in his restless commitment to finding an absolute basis for the spiritual life and salvation. Historical circumstances merely provided the external occasion for him to flesh out the logic of this internal quest. This paper employs philosophical, theological, psychological, and historical insight to get at this deep, largely ignored component of Luther’s attitude towards the papacy.
{"title":"Luther, the Papacy, and the Quest for the Absolute","authors":"Brandon Tucker","doi":"10.2139/ssrn.3179058","DOIUrl":"https://doi.org/10.2139/ssrn.3179058","url":null,"abstract":"Luther’s rejection of papal authority was never really about papal authority. Luther’s revolutionary theological route was led by another, more important motivation: his fundamental, all-important “quest for the absolute.” Luther was animated by an obsessive desire to find a sure, certain, and unfailing basis for the Christian life- “the absolute.” This was his primary spiritual impulse, which he had acquired during his days as an anxious, guilt-ridden monk. Knowing his own sin, Luther despaired of finding an absolute basis for salvation in himself. Likewise, discovering the Church to be “merely human,” he found it necessary to untether the Christian life from any reliance upon the institutional Church. It was then only natural for Luther to reject the claims of absolute authority made by that Church’s head, the pope. This essay examines Luther’s radically changing views on the papacy during the critical period between October 31, 1517 (Luther’s publication of the Ninety-Five Theses) and December 10, 1520 (Luther’s burning of Exsurge Domine- the papal bull of excommunication). This transformation was not so much an evolution into something new, but the unfolding realization of something already present. Luther’s ultimate rejection of papal authority was implicated in his restless commitment to finding an absolute basis for the spiritual life and salvation. Historical circumstances merely provided the external occasion for him to flesh out the logic of this internal quest. This paper employs philosophical, theological, psychological, and historical insight to get at this deep, largely ignored component of Luther’s attitude towards the papacy.","PeriodicalId":416153,"journal":{"name":"CSN: Ethics","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-04-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125240508","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This Note considers the idea that potential religious liberty claims could be made by faith-based communities to provide sanctuary for undocumented immigrants and pays particular attention to potential unintended consequences those claims could have in the areas of reproductive and LGBTQ rights. Arguments to justify religious liberty in the name of sanctuary could be used in the future by different parties in attempts to limit reproductive rights and discriminate against LGBTQ persons. The announcement by President Trump of the creation of a new oversight entity in the Department of Health and Human Services, the Conscience and Religious Freedom Division, is an example of this religious-liberty-as-discrimination phenomenon. This Note proposes that any religious liberty claims made in the name of sanctuary should 1) be evaluated in the domain of antidiscrimination law and not analogized to much broader “conscience clauses”; 2) advocate for a narrower construction of religious liberty jurisprudence and religious liberty-protecting statutes, such as the Religious Freedom Restoration Act (RFRA); and 3) push courts to evaluate the sincerity of sincerely held religious beliefs.
本说明考虑到基于信仰的社区可能提出潜在的宗教自由要求，为无证移民提供庇护，并特别关注这些要求可能在生殖和LGBTQ权利领域产生的潜在意想不到的后果。以庇护之名为宗教自由辩护的论据，将来可能会被不同党派用来限制生殖权利和歧视LGBTQ人群。特朗普总统宣布在卫生与公众服务部(Department of Health and Human Services)设立一个新的监督机构——良心与宗教自由司(Conscience and Religious Freedom Division)，就是这种“宗教自由即歧视”现象的一个例子。本说明建议，任何以庇护之名提出的宗教自由主张应1)在反歧视法的范围内进行评估，而不是将其类比为更广泛的“良心条款”;2)主张对宗教自由法理学和保护宗教自由的法规进行狭义的建构，如《宗教自由恢复法案》(religious Freedom Restoration Act, RFRA);3)推动法院对虔诚宗教信仰的真实性进行评估。
{"title":"Religious Liberty, Immigration Sanctuary, and Unintended Consequences for Reproductive and LGBTQ Rights","authors":"Laura Keeley","doi":"10.7916/CJGL.V37I2.2785","DOIUrl":"https://doi.org/10.7916/CJGL.V37I2.2785","url":null,"abstract":"This Note considers the idea that potential religious liberty claims could be made by faith-based communities to provide sanctuary for undocumented immigrants and pays particular attention to potential unintended consequences those claims could have in the areas of reproductive and LGBTQ rights. Arguments to justify religious liberty in the name of sanctuary could be used in the future by different parties in attempts to limit reproductive rights and discriminate against LGBTQ persons. The announcement by President Trump of the creation of a new oversight entity in the Department of Health and Human Services, the Conscience and Religious Freedom Division, is an example of this religious-liberty-as-discrimination phenomenon. This Note proposes that any religious liberty claims made in the name of sanctuary should 1) be evaluated in the domain of antidiscrimination law and not analogized to much broader “conscience clauses”; 2) advocate for a narrower construction of religious liberty jurisprudence and religious liberty-protecting statutes, such as the Religious Freedom Restoration Act (RFRA); and 3) push courts to evaluate the sincerity of sincerely held religious beliefs.","PeriodicalId":416153,"journal":{"name":"CSN: Ethics","volume":"43 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-02-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116473151","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
J. Zyung, Vikas Mittal, S. Kekre, GG Hegde, J. Shang, Brian S. Marcus, A. Venkat
In complex-negative services such as healthcare, service providers often confront ethical dilemmas, which are often resolved through the use of an ethics committee (EC). These dilemmas commonly surround difficult issues such as end-of-life care and conflict among caregivers of a disabled patient. Despite the meteoric rise of ECs, there is very little research on how service providers engage with an ethics committee (EC). This study shows that healthcare-service providers with a task- or relationship-management role in hospitals differ in their likelihood to use an EC and/or request formal ethics consultation. Results based on 1,440 observations support the theoretically hypothesized relationships. Service providers’ role — task- or relationship-management — influences their likelihood to engage the EC for initial consultation. Their further expectation for the EC to prescribe a specific outcome is jointly moderated by their managerial role and prior experience in ethical dilemmas. Our results offer theoretical insights into the use of ECs in complex-negative services. Managerially, our results show how organizations delivering complex-negative services can enhance the use of ECs to help address ethical dilemmas.
{"title":"Managing Complex-Negative Services: Service Providers’ Use of Ethics Committees and Consultation in Healthcare Institutions","authors":"J. Zyung, Vikas Mittal, S. Kekre, GG Hegde, J. Shang, Brian S. Marcus, A. Venkat","doi":"10.2139/ssrn.2838416","DOIUrl":"https://doi.org/10.2139/ssrn.2838416","url":null,"abstract":"In complex-negative services such as healthcare, service providers often confront ethical dilemmas, which are often resolved through the use of an ethics committee (EC). These dilemmas commonly surround difficult issues such as end-of-life care and conflict among caregivers of a disabled patient. Despite the meteoric rise of ECs, there is very little research on how service providers engage with an ethics committee (EC). This study shows that healthcare-service providers with a task- or relationship-management role in hospitals differ in their likelihood to use an EC and/or request formal ethics consultation. Results based on 1,440 observations support the theoretically hypothesized relationships. Service providers’ role — task- or relationship-management — influences their likelihood to engage the EC for initial consultation. Their further expectation for the EC to prescribe a specific outcome is jointly moderated by their managerial role and prior experience in ethical dilemmas. Our results offer theoretical insights into the use of ECs in complex-negative services. Managerially, our results show how organizations delivering complex-negative services can enhance the use of ECs to help address ethical dilemmas.","PeriodicalId":416153,"journal":{"name":"CSN: Ethics","volume":"27 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2016-09-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124112083","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The belief that the Utilitarianism of Jeremy Bentham is an outgrowth of Adam Smith’s approach in The Wealth of Nations is a contradiction in terms, given that the Wealth of Nations and The Theory of Moral Sentiments are both based on Smith’s Virtue ethics approach, which completely and totally rejects any role for the utilitarianism of Jeremy Bentham or any other kind of utilitarianism. The term "self interest" in the Wealth of Nations was called "prudence" in the Theory of Moral Sentiments. Prudence is that virtue involving individual human behavior that was circumspect, judicious, thrifty, frugal, careful, patient, and hardworking. The prudent or self-interested person developed his talents and became a financial success or was well off. However, this was only the first step in a process aiming at moral perfection that would culminate in the virtue of beneficence. Only at this stage in a person’s life would real happiness emerge. Smith’s views on economic growth have to do with justice and his application of Aristotle’s Golden Mean. Smith never viewed commercial society (capitalism) or economic growth as a path leading to happiness for the greatest number of citizens as the amount of material and consumer goods increased over time. This view was Bentham’s, not Smith’s.Finally, there never was an Adam Smith problem except in the minds of economists intent on foisting Bentham’s hedonic-hedonistic calculus onto Adam Smith. However, there is another, much more severe problem. The problem is that, since the 1790’s, the vast majority of economists, who are utilitarians, have been constantly trying to redefine Smith as a utilitarian and "read into" the Wealth of Nations their own utilitarian ethics and approach to probability and decision making. The remaining economists can be categorized as nihilists, such as the Post Keynesians and Institutionalists. Nihilists find no role for probability analysis in economics. Both approaches lead to myths, such as (a) the existence of some "Invisible Hand" force that coordinates the conflicting microscopic, price expectations-plans of market participants in such a manner so that a socially optimal, macroscopically, stable equilibrium is obtained over time; (b) Smith believed in Laissez faire; (c) Smith believed in a 100% Free Trade policy or (d) Keynes was an anti-mathematical, anti-formalist who realized that mathematics and statistics played no role in a world of Shackle-Davidson uncertainty. None of these myths has any support in the Wealth of Nations or in any of Keynes’s works
{"title":"The 'New' Economic Thinking on Adam Smith of Vines and Morris Leads to the Same Old Errors About Adam Smith","authors":"M. E. Brady","doi":"10.2139/ssrn.2673390","DOIUrl":"https://doi.org/10.2139/ssrn.2673390","url":null,"abstract":"The belief that the Utilitarianism of Jeremy Bentham is an outgrowth of Adam Smith’s approach in The Wealth of Nations is a contradiction in terms, given that the Wealth of Nations and The Theory of Moral Sentiments are both based on Smith’s Virtue ethics approach, which completely and totally rejects any role for the utilitarianism of Jeremy Bentham or any other kind of utilitarianism. The term \"self interest\" in the Wealth of Nations was called \"prudence\" in the Theory of Moral Sentiments. Prudence is that virtue involving individual human behavior that was circumspect, judicious, thrifty, frugal, careful, patient, and hardworking. The prudent or self-interested person developed his talents and became a financial success or was well off. However, this was only the first step in a process aiming at moral perfection that would culminate in the virtue of beneficence. Only at this stage in a person’s life would real happiness emerge. Smith’s views on economic growth have to do with justice and his application of Aristotle’s Golden Mean. Smith never viewed commercial society (capitalism) or economic growth as a path leading to happiness for the greatest number of citizens as the amount of material and consumer goods increased over time. This view was Bentham’s, not Smith’s.Finally, there never was an Adam Smith problem except in the minds of economists intent on foisting Bentham’s hedonic-hedonistic calculus onto Adam Smith. However, there is another, much more severe problem. The problem is that, since the 1790’s, the vast majority of economists, who are utilitarians, have been constantly trying to redefine Smith as a utilitarian and \"read into\" the Wealth of Nations their own utilitarian ethics and approach to probability and decision making. The remaining economists can be categorized as nihilists, such as the Post Keynesians and Institutionalists. Nihilists find no role for probability analysis in economics. Both approaches lead to myths, such as (a) the existence of some \"Invisible Hand\" force that coordinates the conflicting microscopic, price expectations-plans of market participants in such a manner so that a socially optimal, macroscopically, stable equilibrium is obtained over time; (b) Smith believed in Laissez faire; (c) Smith believed in a 100% Free Trade policy or (d) Keynes was an anti-mathematical, anti-formalist who realized that mathematics and statistics played no role in a world of Shackle-Davidson uncertainty. None of these myths has any support in the Wealth of Nations or in any of Keynes’s works","PeriodicalId":416153,"journal":{"name":"CSN: Ethics","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-10-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115127873","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
We investigate whether local religiosity matters for risk-taking by banks. Banks headquartered in more religious areas exhibit lower stock return volatility, lower tail risk, and lower idiosyncratic risk. They also tend to be farther away from default as measured by their z-scores. But these banks command lower market valuations during normal times. These results stand up to several robustness checks, tests for mitigating endogeneity concerns, and are supported by an analysis of bank CEOs' religiosity. Moreover, banks in more religious areas remain less vulnerable to crises. To reduce risk, these banks grow their assets more slowly, hold safer assets, rely less on non-traditional banking, and provide less incentives to their executives to increase risks. Local religiosity has a more pronounced influence on risk-taking by banks for which local investors and managers are more important. Overall, this paper contributes to the literature by uncovering an important and previously unidentified determinant of risk-taking by banks, namely, religion-induced risk aversion.
{"title":"Does Local Religiosity Matter for Bank Risk-Taking?","authors":"B. Adhikari, Anup Agrawal","doi":"10.2139/ssrn.2465052","DOIUrl":"https://doi.org/10.2139/ssrn.2465052","url":null,"abstract":"We investigate whether local religiosity matters for risk-taking by banks. Banks headquartered in more religious areas exhibit lower stock return volatility, lower tail risk, and lower idiosyncratic risk. They also tend to be farther away from default as measured by their z-scores. But these banks command lower market valuations during normal times. These results stand up to several robustness checks, tests for mitigating endogeneity concerns, and are supported by an analysis of bank CEOs' religiosity. Moreover, banks in more religious areas remain less vulnerable to crises. To reduce risk, these banks grow their assets more slowly, hold safer assets, rely less on non-traditional banking, and provide less incentives to their executives to increase risks. Local religiosity has a more pronounced influence on risk-taking by banks for which local investors and managers are more important. Overall, this paper contributes to the literature by uncovering an important and previously unidentified determinant of risk-taking by banks, namely, religion-induced risk aversion.","PeriodicalId":416153,"journal":{"name":"CSN: Ethics","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-07-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115526062","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
We find a U-shaped relation between happiness and religiosity in cross-country panel data after controlling for income levels. At a given level of income, the same level of happiness can be reached with high and low levels of religiosity, but not with intermediate levels. A rise in income causes an increase in happiness along with a decline of religiosity. Our interpretation of the empirical results is that the indifference curves for religiosity and other commodities of the utility function are hump-shaped.
{"title":"Religiosity as a Determinant of Happiness","authors":"E. Gundlach, Matthias Opfinger","doi":"10.2139/ssrn.1815170","DOIUrl":"https://doi.org/10.2139/ssrn.1815170","url":null,"abstract":"We find a U-shaped relation between happiness and religiosity in cross-country panel data after controlling for income levels. At a given level of income, the same level of happiness can be reached with high and low levels of religiosity, but not with intermediate levels. A rise in income causes an increase in happiness along with a decline of religiosity. Our interpretation of the empirical results is that the indifference curves for religiosity and other commodities of the utility function are hump-shaped.","PeriodicalId":416153,"journal":{"name":"CSN: Ethics","volume":"21 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2011-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117187390","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Continuing failures in the accounting profession have demonstrated a paucity of ethics at all levels. This has renewed discussions among accounting educators regarding their role in preparing accounting students to face ethical dilemmas in the accounting profession. This study first measured accounting students’ stated behavior by recording their responses to different scenarios on a Business Ethics Quiz. In a follow up experiment, these students’ grades are temporarily changed and an opportunity given to them to report the grading error. The purpose of this study is to observe whether their actual conduct (Actual Behavior) is consistent with their Stated Behavior. The results of this research indicate that, when faced with an ethical dilemma, although accounting students may state they will make ethical choices, their “Stated Behavior” had no correlation to their “Actual Behavior.” Additional findings indicate that accounting students’ ethical choices are also not influenced by their age, gender, or GPA.
{"title":"A Study of the Effect of Age, Gender, & GPA on the Ethical Behavior of Accounting Students","authors":"Sanjay Gupta, N. Swanson, Donna J. Cunningham","doi":"10.2139/ssrn.1669467","DOIUrl":"https://doi.org/10.2139/ssrn.1669467","url":null,"abstract":"Continuing failures in the accounting profession have demonstrated a paucity of ethics at all levels. This has renewed discussions among accounting educators regarding their role in preparing accounting students to face ethical dilemmas in the accounting profession. This study first measured accounting students’ stated behavior by recording their responses to different scenarios on a Business Ethics Quiz. In a follow up experiment, these students’ grades are temporarily changed and an opportunity given to them to report the grading error. The purpose of this study is to observe whether their actual conduct (Actual Behavior) is consistent with their Stated Behavior. The results of this research indicate that, when faced with an ethical dilemma, although accounting students may state they will make ethical choices, their “Stated Behavior” had no correlation to their “Actual Behavior.” Additional findings indicate that accounting students’ ethical choices are also not influenced by their age, gender, or GPA.","PeriodicalId":416153,"journal":{"name":"CSN: Ethics","volume":"21 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2010-08-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130361123","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：