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On Faces and Defacement: The Case of Kate Moss 关于脸和污损:凯特·摩丝的案例
IF 4.8 Q1 Economics, Econometrics and Finance Pub Date : 2007-07-01 DOI: 10.1111/j.1467-8608.2007.00501.x
R.G.A. Kaulingfreks, René ten Bos
This paper takes issue with what seem to be standard practices of at least some organizations that use models in their ad campaigns. These organizations know that many of their models have had drug problems but refuse either to tolerate this or to help them. Some organizations have, allegedly in the name of a responsibility for the health of their customers, rather opted for a firm condemnation of the practices in which models such as Kate Moss apparently engage. This raises questions about hypocrisy. The paper uses Levinas's concept of the face critically to describe what might be going on in the conflict between Moss and some of the companies she worked for. Moss is arguably understood by these companies as a role model who should not engage with drugs or street life. Against these more or less patronizing tendencies, the paper claims that it is not so much the face but processes of defacement that should trouble us from a moral perspective. The face, it is maintained, is not only ethical but also has a materiality. In opposition to what is maintained by at least some scholars of Levinas, art, literature and history have alerted us over and over again that the face is anything but indelible. Some examples from art show us the versatility and vulnerability of the face. The gossip and hype about what came to be known as the Kate Moss affair stands, it is argued, in a long misogynic tradition of defacement.
本文对至少一些组织在广告活动中使用模型的标准做法提出了质疑。这些组织知道他们的许多模特都有毒品问题,但既不容忍也不帮助他们。据称,一些组织以对客户健康负责的名义,对凯特•摩丝(Kate Moss)等模特明显参与的行为进行了坚决谴责。这引发了关于虚伪的问题。这篇论文批判地使用了列维纳斯关于脸的概念来描述莫斯和她工作的一些公司之间可能发生的冲突。可以说,这些公司认为莫斯是一个不应该参与毒品或街头生活的榜样。与这些或多或少的傲慢倾向相反,这篇论文声称,从道德的角度来看,应该困扰我们的不是脸,而是污损的过程。他们认为,脸不仅是道德的,而且是物质性的。与至少一些研究列维纳斯的学者所坚持的观点相反,艺术、文学和历史一次又一次地提醒我们,这张脸绝非不可磨灭。艺术中的一些例子向我们展示了面部的多功能性和脆弱性。有人认为,关于凯特·莫斯事件的八卦和炒作,体现了长期以来厌恶女性的诽谤传统。
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引用次数: 10
Fundraising Discourse and the Commodification of the Other 筹资话语与他者商品化
IF 4.8 Q1 Economics, Econometrics and Finance Pub Date : 2007-07-01 DOI: 10.1111/j.1467-8608.2007.00500.x
Per-Anders Forstorp
Fundraising and marketing of aid are increasingly sophisticated forms of business transaction covering a set of legal and economic aspects such as charity law, volunteering, tax-effective giving, philanthropy, donations and bequest solicitation, etc. (Sargeant & Jay 2002, Tempel 2002). Fundraising is also related to ‘Corporate Social Responsibility’ aimed at presenting corporations as generous and responsible by means of integrating social and environmental factors in their business activities, far beyond, so we are told, of what the law actually requires. While the act of giving in the realm of philanthropy perhaps first of all is motivated by an individual’s willingness to sacrifice some part of his/her economic or temporal surplus in order to help others, it is also imbued with innovative business models where this initial incentive is optimized (Seiler 2005). Soliciting the goodwill and financial generosity of the individual giver is obviously claimed as the most legitimate concern in any kind of fundraising transaction. This activity, however, takes place with the help of the continuous development of business models where the altruism, empathy and the human ability to establish relations are operationalized in more concrete transactional terms. Thus, the process in which generosity is operationalized in methods and technologies for giving can be referred to as a process in which the intentions and actions of a donor are commodified (Thrift 2005). Without questioning the general good intentions of fundraising or the authentic generosity of givers, there is certainly a tension between the giver’s empathy for others, on the one hand, and the calculating rationality of the fundraiser, on the other, in his or her effort of marketing or persuading a potential donor (Derrida 1992). It is far beyond this introduction, however, to go deeper into this fascinating blend of altruism and business rationality. A more thorough analysis of fundraising would need to relate to important themes in economic anthropology focusing on issues such as the symbolic representation of money and the moral evaluation of monetary exchange in order to explore the range of cultural meanings around monetary transactions (Bloch & Parry 1989, Parry 1989). Influential economic theories, e.g. by Marx and Simmel in their respective ways, state that money acts as a powerful agent of social and cultural transformation. Money is credited with intrinsic power and attributed as the agent of social change. They also note that money encapsulates a spirit of rationality, calculability and anonymity that may potentially both cause and stand in contrast to a spirit of community associated with an idealized Gemeinschaft. The historical observation that money is linked to the growth of individualism and to the decline of communities of solidarity in which social bonds are dissolved (but also strengthened) is a theory that may be typically Western in its outlook. In this context, the observa
援助的筹款和营销是日益复杂的商业交易形式,涵盖了一系列法律和经济方面,如慈善法、志愿服务、税收有效的捐赠、慈善事业、捐赠和遗赠征集等(Sargeant & Jay 2002, Tempel 2002)。筹款还与“企业社会责任”有关,旨在通过将社会和环境因素纳入其商业活动中,使企业表现出慷慨和负责任的形象,远远超出了法律的实际要求。虽然在慈善领域的捐赠行为可能首先是由个人愿意牺牲他/她的经济或时间盈余的一部分来帮助他人,但它也充满了创新的商业模式,其中这种最初的激励是优化的(Seiler 2005)。在任何形式的筹款交易中,征求个人捐赠者的善意和财务慷慨显然是最合理的考虑。然而,这种活动是在商业模式不断发展的帮助下进行的,在商业模式中,利他主义、同理心和人类建立关系的能力在更具体的交易术语中得以运作。因此,在捐赠的方法和技术中,慷慨被操作的过程可以被称为捐赠者的意图和行为被商品化的过程(Thrift 2005)。在不质疑募款的一般善意或捐赠人的真正慷慨的情况下,一方面,捐赠人对他人的同情,另一方面,在他或她营销或说服潜在捐赠者的努力中,募款人的计算理性之间肯定存在紧张关系(德里达,1992)。然而,要深入了解利他主义与商业理性的这种迷人融合,远远超出了这一介绍。为了探索围绕货币交易的文化意义范围,对筹款进行更彻底的分析需要与经济人类学中的重要主题联系起来,这些主题关注诸如货币的象征性表示和货币交换的道德评价等问题(Bloch & Parry 1989, Parry 1989)。有影响力的经济理论,例如马克思和齐美尔各自的理论,都认为货币是社会和文化转型的有力推动者。人们认为金钱具有内在的力量,是社会变革的推动者。他们还指出,金钱包含了一种理性、可计算和匿名的精神,这种精神可能会导致与理想化的共同体相关的社区精神,也可能与之形成对比。从历史上观察到,金钱与个人主义的增长和社会纽带的解体(但也加强)的团结社区的衰落有关,这可能是一种典型的西方观点。在这种背景下,Mauss(1990)关于金钱允许远距离占有的观察为分析后国家背景下援助的有益性提供了一个关键的有利条件。Borgerson & Schroeder(2002)在呼吁市场营销中的“表现伦理”时指出,表现的理论考虑是瑞典斯德哥尔摩皇家理工学院教授传播研究的高级讲师。
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引用次数: 17
Moral courage in the workplace: moving to and from the desire and decision to act 工作场所的道德勇气:行动的欲望和决定
IF 4.8 Q1 Economics, Econometrics and Finance Pub Date : 2007-04-01 DOI: 10.1111/J.1467-8608.2007.00484.X
Leslie Sekerka, R. Bagozzi
Why is moral courage in the workplace viewed as the unusual, rather than the norm? If we want to cultivate organizational environments that exhibit moral strength, we must consider how courage can be exercised in daily organizational life, as an action that can be achieved by everyone. To explore this notion, we see a need to develop additional understanding of how people determine whether or not they will act in a morally courageous way when faced with an ethical challenge. While existing theory sheds light on various aspects of ethical decision making, missing from the literature is an examination of how emotions, automatic responses to situational conditions, along with conscious and deliberative thought, work together to help guide this process. Yet to be fully explored are the internal factors and the social influences that accompany them, specifically those that contribute to forming the desire and decision to act with moral courage. We argue that scholarship designed to explain how this process unfolds will reshape our understanding of moral courage as an action open to self-control, and thus can occur more frequently than the rare event it is often presumed to be. Our depiction of the organizational member’s response to an ethical challenge helps take moral courage out of the extraordinary and into the realm of what can be achieved by most people, at least some of the time. Leading scholars in the area of ethical decision making have put forth an invitation to integrate constructs, topics and issues that span academic fields, taking a cross-disciplinary approach (Payne & Giacalone 1990, Treviño 1992). We accept this call and propose a process orientation to the study of moral conduct, one that is grounded in the behavioural sciences but mindful of philosophical contributions. Considering the recent focus on positive organizational scholarship (Cameron et al. 2003), we also show how moral courage can be better understood, encouraged and taught, by learning what contributes to organizational moral flourishing. If organizational members are expected to conduct themselves with exemplary standards of ethical behaviour, it is the responsibility of scholars and managers to provide clarity on how to do so effectively. To address this concern we ask, What induces people to act in morally courageous ways as they face an ethical challenge in the workplace? Our starting assumption is that moral courage can be realized and achieved by most organizational members, under certain personal and situational conditions. To build Respectively: Assistant Professor, Organizational Behavior and Ethics, Graduate School of Business & Public Policy, Naval Postgraduate School, Monterey, CA, USA; and Professor of Marketing, Stephen M. Ross School of Business & Professor of Social and Administrative Sciences, College of Pharmacy, University of Michigan, Ann Arbor, Michigan, MI, USA.
为什么职场中的道德勇气被视为不寻常,而不是常态?如果我们想要培养展现道德力量的组织环境,我们必须考虑如何在日常组织生活中行使勇气,使之成为每个人都能实现的行动。为了探索这一概念,我们认为有必要进一步了解人们在面临道德挑战时如何决定他们是否会以道德勇敢的方式行事。虽然现有的理论揭示了道德决策的各个方面,但文献中缺少的是对情绪、对情境条件的自动反应、以及有意识和深思熟虑的思考如何共同帮助指导这一过程的研究。然而,有待充分探讨的是内部因素和伴随这些因素的社会影响,特别是那些有助于形成以道德勇气行动的愿望和决定的因素。我们认为,旨在解释这一过程如何展开的学术研究,将重塑我们对道德勇气的理解,即道德勇气是一种可以自我控制的行为,因此它可能比通常认为的罕见事件更频繁地发生。我们对组织成员对道德挑战的反应的描述,有助于将道德勇气从非凡中带出,进入大多数人都能做到的领域,至少在某些时候。伦理决策领域的主要学者已经提出了一个邀请,即采用跨学科的方法,整合跨学术领域的结构、主题和问题(Payne & Giacalone 1990, Treviño 1992)。我们接受这一呼吁,并提出一种道德行为研究的过程导向,一种以行为科学为基础,但注意哲学贡献的导向。考虑到最近对积极组织学术的关注(Cameron et al. 2003),我们也展示了如何通过学习什么有助于组织道德繁荣来更好地理解、鼓励和教授道德勇气。如果期望组织成员以道德行为的模范标准行事,那么学者和管理者就有责任明确说明如何有效地做到这一点。为了解决这个问题,我们提出了这样的问题:当人们在工作场所面临道德挑战时,是什么促使他们以道德勇敢的方式行事?我们最初的假设是,在一定的个人和情境条件下,大多数组织成员可以实现和实现道德勇气。分别建立:美国加利福尼亚州蒙特雷海军研究生院商业与公共政策研究生院组织行为学与伦理学助理教授;美国密歇根州安娜堡市密歇根大学药学院Stephen M. Ross商学院市场营销学教授及社会与行政科学教授。
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引用次数: 206
Ethical orientations of future Greek business people: is anomia responsible for deviant ethical attitudes?. 未来希腊商人的道德取向:失范症是否导致了道德态度的偏差?
IF 4.8 Q1 Economics, Econometrics and Finance Pub Date : 2007-04-01 DOI: 10.1111/J.1467-8608.2007.00482.X
E. Karassavidou, Niki Glaveli
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引用次数: 9
Political surplus of whistleblowing: a case study 举报的政治盈余:一个案例研究
IF 4.8 Q1 Economics, Econometrics and Finance Pub Date : 2007-04-01 DOI: 10.1111/J.1467-8608.2007.00483.X
A. Mansbach
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引用次数: 16
Gender differences in business ethics: Justice and relativist perspectives 商业伦理中的性别差异:正义与相对主义视角
IF 4.8 Q1 Economics, Econometrics and Finance Pub Date : 2007-04-01 DOI: 10.1111/J.1467-8608.2007.00486.X
Yvonne Stedham, J. Yamamura, R. Beekun
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引用次数: 109
Teaching Business Ethics: A ‘Classificationist’ Approach 商业伦理教学:一种“分类主义”方法
IF 4.8 Q1 Economics, Econometrics and Finance Pub Date : 2007-04-01 DOI: 10.1111/J.1467-8608.2007.00480.X
W. Block, Paul Cwik
It is imperative that business ethics be taught at all MBA programmes, and even at the undergraduate level. While no graduate of law, dentistry, veterinary, medicine, engineering, social work or other professional schools can take a degree in any of these respective subjects without being made aware of the case for the propriety and general beneficence of their calling, the same, unfortunately, cannot be said in the case of business schools. In the latter case, all too often, students are allowed to graduate without ever once being confronted with the argument that business too, and even pre-eminently so, makes an important contribution to society, and is a worthwhile pursuit. All too often, despite even having a course in business ethics, students emerge believing that commerce is either vaguely disreputable, or even that it is totally dishonest per se and exploitative. No graduate school from anthropology to zoology has to suffer any similar ignominy. Business ethics is seen by many graduate schools of commerce or management as a luxury, which can be jettisoned in favour of other, and sometimes more fashionable, courses. When a business ethics course is offered, the content of the course pays very little attention to the essential ethic of business. Instead, the focus of many business ethics courses is the ethical dilemmas that arise in a business setting. There is a fundamental difference between the ethics of a market and behaving ethically in a business. A market is a process by which individuals interact with one another. Thus, the former examines the actions, interactions and consequences of those actions between individuals as a system, while the later examines the dilemma before an individual and the morality of the choices to be made. There are 38 unique business ethics titles under the top six textbook publishing companies, 22 of which were published in 2005 or later. (Appendix I lists the publishers and the respective textbooks.) Upon reviewing these textbooks in business ethics, we see a tremendous number of chapters that address corporate social responsibility, the collective responsibility of an organization, how the corporation should treat its employees and personal decision making. (Of the 38 titles, most followed a very similar format, while seven followed the casebook format.) Typically, there is an initial chapter introducing the student to business ethics. Newton & Ford (2006), for example, entitle their first chapter ‘Is Capitalism the Best Route to Human Happiness?’. It then contrasts readings from Adam Smith and Karl Marx, leaving the student with the false impression that philosophical arguments supporting the ethics of the market have not progressed in the past 225 years. Throughout the rest of Newton & Ford (2006), the issue is dropped and the focus shifts to the modern issues that address ethics of business decisions, like corporate responsibility, etc. The exclusion from the discussion of the ethics of business is ab
在所有MBA课程中,甚至在本科阶段,都必须教授商业道德。虽然法律、牙科、兽医、医学、工程、社会工作或其他专业学校的毕业生在没有意识到其职业的适当性和总体慈善性的情况下,无法获得这些学科的学位,但不幸的是,商学院的情况并非如此。在后一种情况下,学生们在毕业时往往没有听到过这样的观点:商业也对社会做出了重要贡献,甚至是极其重要的贡献,是一项值得追求的事业。尽管有一门商业道德课程,但学生们往往认为,商业要么是模糊的不光彩,要么是完全不诚实的、剥削性的。从人类学到动物学,任何研究生院都不会遭受类似的耻辱。商业伦理被许多商学或管理学研究生院视为一种奢侈品,可以抛弃它,转而选择其他(有时是更时髦的)课程。在开设商业伦理课程时,课程内容很少关注商业的本质伦理。相反,许多商业伦理课程的重点是在商业环境中出现的道德困境。市场道德与企业道德行为之间有着根本的区别。市场是个体之间相互作用的过程。因此,前者研究个体之间作为一个系统的行为、相互作用和这些行为的后果,而后者研究个体面临的困境和所做选择的道德性。排名前6位的教科书出版公司旗下有38种独特的企业伦理书籍,其中22种是2005年以后出版的。(附录一列出了出版商和各自的教科书。)在回顾这些商业道德教科书时,我们看到大量的章节讨论了企业的社会责任、组织的集体责任、公司应该如何对待员工和个人决策。(在这38本书中,大多数采用了非常相似的格式,而7本采用了案例书的格式。)一般来说,第一章是向学生介绍商业道德。例如,Newton和Ford(2006)将第一章命名为“资本主义是通往人类幸福的最佳途径吗?”然后,它将亚当•斯密(Adam Smith)和卡尔•马克思(Karl Marx)的解读进行了对比,给学生留下了一种错误的印象,即支持市场伦理的哲学论点在过去225年里没有取得进展。在Newton & Ford(2006)的其余部分中,这个问题被放弃,焦点转移到解决商业决策道德的现代问题,如企业责任等。在这些教科书中,将商业伦理排除在外的做法绝对是典型的。此外,在其他教科书中(例如,参见DesJardins 2006年的第3章),功利主义和私有产权被批评为经不起现代利益相关者批评的经典理论。最后,在不同的教科书中,有些章节将个人与公司对立起来。个人发现自己与雇主发生冲突,因为公司希望他偏离自己的个人道德准则。例如,一个想要推销产品的人必须撒谎,说这是一个伟大的产品,即使他自己并不喜欢它。在商业环境中过多关注道德的一个不幸方面是,它很少关注自愿交换的潜在道德。简而言之,商业伦理课很少提到商业伦理——商业伦理。当这些课程确实涉及到商业是否道德的话题时,商业通常被赋予了负面的色彩。如果从业人员对自己的职业感到抱歉,甚至为自己的职业感到羞耻,那么一个社会的商业怎么可能发挥作用,更不用说以有意义和有效的方式发挥作用了?提倡可能被一些人认为是商业和自由企业的“助推器”,这是一个困难,必须从一开始就面对:这种困难如何与学术自由相协调?毕竟,毫无疑问,有许多教授——无论是商学院内部还是商学院外部——都是这样看待商业的:往好了说,这是一项可疑的事业,往坏了说,这是一项剥削性的事业。正是在这一点上,经济学家可以为对话做出贡献。经济学家从微观和宏观两个层面来观察经济。在微观层面上,经济学家考察个人之间的贸易关系,在宏观层面上,经济学家采取系统的观点。 从这些有利条件出发,经济学家能够得出关于商业道德的结论。不幸的是,并非所有经济学家都同意这一观点;因此,“分类主义”方法寻求答案。
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引用次数: 22
Integrity in management consulting: a contradiction in terms?. 管理咨询中的诚信:术语上的矛盾。
IF 4.8 Q1 Economics, Econometrics and Finance Pub Date : 2007-04-01 DOI: 10.1111/J.1467-8608.2007.00481.X
Ulrich Hagenmeyer
More and more management consultants are digging deep to unearth profound answers to ethical issues in the consulting business. Searching questions are being asked about how they perceive themselves. A number of failed consulting projects with dramatic consequences such as Swissair Group or Enron have recently hit the headlines and often brought questionable ‘principles of consulting’ to light (e.g. Byrne 2000, 2002). A tarnished image and eroding confidence have affected this industry especially hard: the whole business stands or falls by the consultant’s reputation, because consulting performance can only be ‘measured’ by approximation and estimation (cf. O’Shea & Madigan 1997, Ernst 2002). Increasingly, therefore, consultants are looking to a new, ethically more robust understanding of what they do.
越来越多的管理顾问正在深入挖掘咨询业务中道德问题的深刻答案。关于他们如何看待自己的问题被问到。最近,瑞士航空集团(Swissair Group)或安然公司(Enron)等一些失败的咨询项目引发了戏剧性的后果,它们登上了新闻头条,并经常将可疑的“咨询原则”暴露出来(例如Byrne 2000, 2002)。形象受损和信心受损对这个行业的影响尤为严重:整个行业的成败取决于咨询师的声誉,因为咨询业绩只能通过近似和估计来“衡量”(参见O’shea & Madigan 1997, Ernst 2002)。因此,越来越多的咨询师正在寻求一种新的、道德上更健全的理解他们所做的事情。
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引用次数: 18
Socially irresponsible, unethical or business as usual? UK case of Argos Ltd. and Littlewoods Ltd. v. OFT. 对社会不负责任、不道德还是一切照旧?Argos Ltd.和Littlewoods Ltd.诉OFT案。
IF 4.8 Q1 Economics, Econometrics and Finance Pub Date : 2007-04-01 DOI: 10.1111/J.1467-8608.2007.00485.X
A. V. Smith‐Hillman
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引用次数: 7
An empirical analysis of the demand of Spanish religious groups and charities for socially responsible investments 西班牙宗教团体和慈善机构对社会责任投资需求的实证分析
IF 4.8 Q1 Economics, Econometrics and Finance Pub Date : 2007-04-01 DOI: 10.1111/J.1467-8608.2007.00487.X
C. Valor, M. Cuesta
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引用次数: 19
期刊
Business Ethics-A European Review
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