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A Better Account of Constitutional Contractarianism Implies a Cooperative Form of Governance of the Sharing Economy: Critical Assessment of Hielscher, Everding, and Pies’ (2022) “Ordo-responsibility in the Sharing Economy: A Social Contracts Perspective” 对宪法契约论的更好解释意味着共享经济的合作治理形式:对 Hielscher、Everding 和 Pies(2022 年)的 "共享经济中的责任 "的批判性评估:社会契约视角"
IF 3 2区 哲学 Q2 BUSINESS Pub Date : 2024-05-30 DOI: 10.1017/beq.2024.8
Pietro Ghirlanda, Lorenzo Sacconi

This commentary aims to discuss the article “Ordo-responsibility in the Sharing Economy: A Social Contracts Perspective” from a sympathetic viewpoint toward its implementation of a constitutional contractarian approach to business ethics and due consideration of digital platforms as institutions resulting from a social contract. Nevertheless, the commentary also wants to criticize the article’s interpretation of constitutional contractarian theory and institutional reconstruction of the phenomenon, and thus even the governance structure it is proposed for sharing platforms. The commentary presents another understanding of constitutional contractarianism, referring to both the ex ante agreement and the ex post compliance problem. Moreover, it reframes the history of the evolutionary process of institutions’ selection within the domain of the sharing economy consistently with the idea that the Internet should be framed as a common pool resource. In this way, the commentary suggests an alternative governance structure for sharing platforms, that is, platform cooperatives.

本评论旨在讨论文章 "共享经济中的社会责任:社会契约的视角 "一文,从同情的角度出发,对其在商业伦理中实施宪法契约论的方法,以及将数字平台作为社会契约产生的机构进行应有的考虑。然而,评论也希望对该文对宪政契约理论的阐释和对这一现象的制度重构,乃至对其所提出的共享平台治理结构提出批评。评论提出了对宪法契约论的另一种理解,既提到了事前协议,也提到了事后遵守问题。此外,评注还重构了共享经济领域内制度选择的演进历史,认为互联网应被视为一种公共资源。通过这种方式,评论为共享平台提出了另一种治理结构,即平台合作社。
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引用次数: 0
The Free-Riding Issue in Contemporary Organizations: Lessons from the Common Good Perspective 当代组织中的免费搭车问题:从共同利益视角汲取的经验教训
IF 3 2区 哲学 Q2 BUSINESS Pub Date : 2024-03-25 DOI: 10.1017/beq.2024.3
Sandrine Frémeaux, Guillaume Mercier, Anouk Grevin

Free riding involves benefiting from common resources or services while avoiding contributing to their production and maintenance. Few studies have adequately investigated the propensity to overestimate the prevalence of free riding. This is a significant omission, as exaggeration of the phenomenon is often used to justify control and coercion systems. To address this gap, we investigate how the common good approach may mitigate the flaws of a system excessively focused on free-riding risk. In this conceptual paper featuring illustrative vignettes, we argue that the common good perspective is realistic and effective in preventing this excessive attention by promoting trust as an unconditional gift and a response to vulnerability. We discuss the common good perspective’s originality over the dominant approaches and propose a set of ethical and managerial recommendations that may be the best protection against this excessive focus and maybe even against free riding itself.

免费搭车是指从公共资源或服务中获益,同时避免为其生产和维护做出贡献。很少有研究对高估 "搭便车 "现象普遍性的倾向进行充分调查。这是一个重大疏漏,因为夸大这一现象往往被用来为控制和强制制度辩护。为了弥补这一不足,我们研究了共同利益方法如何减轻过度关注搭便车风险的制度缺陷。在这篇概念性论文中,我们通过一些说明性的小故事,论证了共同利益视角在防止这种过度关注方面的现实性和有效性,它将信任作为一种无条件的馈赠和对脆弱性的回应。我们讨论了共同利益视角相对于主流方法的独创性,并提出了一系列道德和管理建议,这些建议可能是防止这种过度关注的最佳保护措施,甚至可能是防止搭便车本身的最佳保护措施。
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引用次数: 0
Business without Management: MacIntyrean Accounting, Management, and Practice-Led Business 没有管理的商业:麦金塔主义会计、管理与实践导向型企业
IF 3 2区 哲学 Q2 BUSINESS Pub Date : 2024-03-13 DOI: 10.1017/beq.2024.4
Andrew West

Alasdair MacIntyre’s critique of managerial capitalism is well known, with some arguing that MacIntyrean thought is antithetical to contemporary capitalist business. Nevertheless, substantial efforts have been taken to demonstrate how different business activities constitute MacIntyrean practices, which points to an incoherence at the heart of MacIntyrean business ethics scholarship. This article proposes a way of bridging these perspectives, suggesting a reimagined MacIntyrean approach to business that is thoroughly ‘practice-led.’ A detailed comparison of accounting and management shows that while neither are practices in ‘good order,’ they differ in significant ways: where management does not meet the criteria for a MacIntyrean practice, accounting is a ‘distorted’ practice. This leads to a categorisation of practice-led business activity, whereby the traditional tasks of management are subsumed, shared or subordinated to practices and practitioners. Insights on how this can be implemented are drawn from the ‘communities of practice’ literature and a consideration of professions.

阿拉斯戴尔-麦金太尔对管理资本主义的批判是众所周知的,有人认为麦金太尔思想与当代资本主义商业是对立的。然而,人们已经做出了大量努力来证明不同的商业活动是如何构成麦金太尔实践的,这表明麦金太尔商业伦理学术研究的核心是不一致的。本文提出了一种弥合这些观点的方法,建议重新构想一种彻底 "以实践为主导 "的麦金泰尔商业方法。对会计和管理的详细比较表明,虽然两者都不属于 "良好秩序 "的实践,但它们之间存在着重大差异:管理不符合麦金泰尔实践的标准,而会计则是一种 "扭曲的 "实践。这导致了以实践为主导的商业活动分类,即传统的管理任务被归入、共享或从属于实践和实践者。我们从 "实践社群 "文献和对专业的思考中汲取了关于如何实现这一点的见解。
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引用次数: 0
It’s a Three-Ring Circus: How Morally Educative Practices Are Undermined by Institutions 这是一个三环马戏团:德育实践如何被机构破坏
IF 3 2区 哲学 Q2 BUSINESS Pub Date : 2024-03-11 DOI: 10.1017/beq.2024.1
Ron Beadle, Matthew Sinnicks

Since the publication of Alasdair MacIntyre’s After Virtue in 1981, tensions inherent to the relationship between morally educative practices and the institutions that house them have been widely noted. We propose a taxonomy of the ways in which the pursuit of external goods by institutions undermines the pursuit of the internal goods of practices. These comprise substitution, where the institution replaces the pursuit of one type of good by another; frustration, where opportunities for practitioners to discover goods or develop new standards of excellence are frustrated by institutional priorities and resource allocation; and injustice, which undermines the integrity of relationships within the organization and/or with partners. These threats, though analytically distinct, are often mutually reinforcing. This conceptual contribution is illustrated both by the extant literature and by a novel context, the three-ring circus.

自阿拉斯戴尔-麦金太尔(Alasdair MacIntyre)的《追寻美德》(After Virtue)于 1981 年出版以来,道德教育实践与容纳这些实践的机构之间固有的紧张关系受到广泛关注。我们提出了一个分类法,说明机构对外部利益的追求是如何损害实践对内部利益的追求的。这些方式包括:替代,即机构以另一种方式取代对一种物品的追求;挫折,即从业人员发现物品或制定新的卓越标准的机会因机构的优先事项和资源分配而受挫;不公正,即破坏机构内部和/或与合作伙伴关系的完整性。这些威胁虽然在分析上截然不同,但往往相辅相成。现有文献和三环马戏团这一新颖的背景都说明了这一概念性贡献。
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引用次数: 0
The Virtue of External Goods in Action Sports Practice 体育运动实践中的外在美德
IF 3 2区 哲学 Q2 BUSINESS Pub Date : 2024-02-14 DOI: 10.1017/beq.2023.37
Glen Whelan

Consistent with the idea that business ethics is a form of applied ethics, many virtue ethicists make use of an extant (pure) moral philosophy framework, namely, one developed by Alasdair MacIntyre. In doing so, these authors have refined MacIntyre’s work, but have never really challenged it. In here questioning, and developing an alternative to, the MacIntyrean orthdoxy, I illustrate the merit of business ethicists adopting a broader philosophical perspective focused on constructing (new) theory. More specifically—and in referring to action sports (e.g., mountain biking, snowboarding)—I propose that an external good motive is not only much more consistent with virtuous practical excellence than MacIntyreans acknowledge, but that such a motive is fundamental to identifying and explaining how practices can be deliberately created (by businesses). Consequently, and in stark contrast with MacIntyre’s deeply pessimistic outlook on modern business and society, I propose that those who value practices might celebrate our current era.

与商业伦理是应用伦理的一种形式这一观点相一致,许多美德伦理学家利用了现存的(纯)道德哲学框架,即由阿拉斯戴尔-麦金太尔(Alasdair MacIntyre)提出的框架。在这样做的过程中,这些作者完善了麦金太尔的著作,但从未真正挑战过它。在此,我对麦金太尔的正统理论提出质疑,并发展出一种替代方案,以此说明商业伦理学家采用更广泛的哲学视角、专注于构建(新)理论的优点。更具体地说--在提到极限运动(如山地自行车、单板滑雪)时--我提出,外部善的动机不仅比麦金太尔主义者所承认的更符合良性实践的卓越性,而且这种动机是识别和解释(企业)如何有意创造实践的根本。因此,与麦金太尔对现代商业和社会的极度悲观形成鲜明对比的是,我建议那些重视实践的人可以庆祝我们当前的时代。
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引用次数: 0
Can Digitally Transformed Work Be Virtuous? 数字化转型后的工作能否良性发展?
IF 3 2区 哲学 Q2 BUSINESS Pub Date : 2024-01-19 DOI: 10.1017/beq.2023.33
Alejo José G. Sison

This essay inquires whether digitally transformed work can be virtuous and under what conditions. It eschews technological determinism in both utopian and dystopian versions, opting for the premise of free human agency. This work is distinctive in adopting an actor-centric and explicitly ethical analysis based on neo-Aristotelian, Catholic social teaching (CST), and MacIntyrean teachings on the virtues. Beginning with an analysis of digital disruption, it identifies the most salient human advantages vis-à-vis technology in digitally transformed work and provides philosophical anthropological explanations for each. It also looks into external, organizational characteristics on both the macro and the micro levels of digitally transformed work, underscoring their ambivalence (efficiency and profits vs. exclusion and exploitation, flexibility and freedom vs. standardization and dependency) and the need to mitigate their polarizing effects for the sake of shared flourishing. The article presents standards for virtuous work according to neo-Aristotelian, CST, and MacIntyrean frames and applies them to digitally transformed work, giving rise to five fundamental principles. These basic guidelines indicate, on one hand, actions to be avoided and, on the other, actions to be pursued, together with their rationales.

这篇文章探究的是,数字化改造后的工作是否可以是良性的,以及在什么条件下可以是良性的。它摒弃了乌托邦式和乌托邦式的技术决定论,选择了人类自由能动性这一前提。这部著作的独特之处在于采用了一种以行动者为中心的、明确的伦理分析方法,其基础是新亚里士多德主义、天主教社会教义(CST)和麦金太尔关于美德的教义。该书从对数字颠覆的分析入手,确定了在数字化转型工作中相对于技术而言人类最突出的优势,并对每种优势提供了哲学人类学的解释。文章还探讨了数字化转型工作在宏观和微观层面的外部组织特征,强调了它们的矛盾性(效率和利润与排斥和剥削、灵活性和自由与标准化和依赖性),以及为实现共同繁荣而减轻其两极分化影响的必要性。文章根据新亚里士多德、科学与技术委员会和麦金泰尔的观点,提出了良性工作的标准,并将其应用于数字化转型工作,从而提出了五项基本原则。这些基本准则一方面指出了应避免采取的行动,另一方面指出了应采取的行动及其理由。
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引用次数: 0
Rhythm and resonance in Eija-Liisa Ahtila’s Horizontal Six-channel projected video installation. The Artist and Goodman Gallery, New York, Paris, London, 2011. Experienced at Trapholt, Kolding, Denmark, 2023. 6 minutes Eija-Liisa Ahtila 的水平六频道投影视频装置中的节奏与共鸣。艺术家和古德曼画廊,纽约、巴黎、伦敦,2011 年。2023 年在丹麦科尔丁的 Trapholt 体验。6 分钟
IF 3 2区 哲学 Q2 BUSINESS Pub Date : 2023-12-11 DOI: 10.1017/beq.2023.30
Eva Pallesen
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引用次数: 0
From Trauma to Entertainment: An Examination of Netflix’s Dahmer—Monster: The Jeffrey Dahmer Story Series 从创伤到娱乐:对 Netflix 的 "达默-怪物"(Dahmer-Monster:杰弗里-达默的故事》系列
IF 3 2区 哲学 Q2 BUSINESS Pub Date : 2023-12-06 DOI: 10.1017/beq.2023.31
Sorin M. S. Krammer
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引用次数: 0
Leader Authenticity and Ethics: A Heideggerian Perspective 领导真实性与伦理:海德格尔的视角
IF 3 2区 哲学 Q2 BUSINESS Pub Date : 2023-11-28 DOI: 10.1017/beq.2023.28
Florence Villesèche, Anders Klitmøller, Cathrine Bjørnholt Michaelsen

In the shadow of various business scandals and societal crises, scholars and practitioners have developed a growing interest in authentic leadership. This approach to leadership assumes that leaders may access and leverage their “true selves” and “core values” and that the combination of these two elements forms the basis from which they act resolutely, lead ethically, and benefit others. Drawing on Heidegger’s work, we argue that a concern for authenticity can indeed instigate a leadership ethic, albeit one that acknowledges the unfounded openness of existence and its inherent relationality. On this basis, we propose an ethics-as-practice approach in which leaders respond to the situation at hand by being “attuned to attunement,” which cultivates an openness to otherness and a responsibility to others.

在各种商业丑闻和社会危机的阴影下,学者和实践者对真正的领导力产生了越来越大的兴趣。这种领导方法假设领导者可以访问和利用他们的“真实自我”和“核心价值观”,这两个要素的结合形成了他们果断行动、道德领导和造福他人的基础。借鉴海德格尔的作品,我们认为,对真实性的关注确实可以激发一种领导伦理,尽管这种伦理承认存在的毫无根据的开放性及其内在的关系。在此基础上,我们提出了一种伦理实践方法,在这种方法中,领导者通过“协调协调”来应对手头的情况,这培养了对他人的开放态度和对他人的责任。
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引用次数: 0
Psychological Reactance to Leader Moral Hypocrisy 对领袖道德虚伪的心理抗拒
IF 3 2区 哲学 Q2 BUSINESS Pub Date : 2023-11-28 DOI: 10.1017/beq.2023.29
McKenzie R. Rees, Isaac H. Smith, Andrew T. Soderberg

Drawing on early work on ethical leadership, we argue that when leaders engage in leader moral hypocrisy (i.e., ethical promotion without ethical demonstration), followers can experience psychological reactance—a negative response to a perceived restriction of freedom—which can have negative downstream consequences. In a survey of employee–manager dyads (study 1), we demonstrate that leader moral hypocrisy is positively associated with follower psychological reactance, which increases follower deviance. In two subsequent laboratory experiments, we find similar patterns of results (study 2) and explore potential alternative mechanisms (study 3). We demonstrate in a final experiment with working adults that the relationship between leader moral hypocrisy and psychological reactance is partly explained by increased perceptions of a leader’s use of power (study 4). We discuss the implications of our findings and advocate for further understanding of the risks associated with psychological reactance in response to leaders and other workplace situations.

借鉴早期关于道德领导的研究,我们认为,当领导者进行道德虚伪(即,没有道德示范的道德推广)时,追随者可能会产生心理抗拒——对自由限制的负面反应——这可能会产生负面的下游后果。通过对员工-管理者二人组的调查(研究1),我们发现领导者道德虚伪与下属心理抗拒正相关,而心理抗拒会增加下属的偏差行为。在随后的两个实验中,我们发现了类似的结果模式(研究2),并探索了潜在的替代机制(研究3)。我们在最后一项针对在职成年人的实验中证明,领导者道德虚伪和心理抗拒之间的关系部分可以通过对领导者使用权力的感知增加来解释(研究4)。我们讨论了我们的研究结果的含义,并主张进一步理解与应对领导者和其他人的心理抗拒相关的风险工作场所的情况。
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引用次数: 0
期刊
Business Ethics Quarterly
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