Theoretical thesis.Bibliography: pages 239-252.Chapter 1. Introduction -- Chapter 2. Friedrich Ni... more Theoretical thesis.Bibliography: pages 239-252.Chapter 1. Introduction -- Chapter 2. Friedrich Nietzsche : revaluation of all values -- Chapter 3. Max Weber : a disenchanted world -- Chapter 4. Gabriel Marcel : ethics of fidelity -- Chapter 5. Paul Tillich : theonomous ethics -- Chapter 6. Emmanuel Levinas : ethics as first philosophy -- Chapter 7. Conclusion.Whereas a range of business and management scholars have argued that business is in an ethical crisis, Nietzsche makes it possible to see that it is ethics itself that is in crisis, and that only as the crisis in ethics is dealt with can ethics in specific areas such as business be addressed. Nihilism is the name that Nietzsche gives to the crisis in ethics. In response to nihilism, Nietzsche offers a revaluation of all values. This thesis will argue that Nietzsche’s revaluation of all values fails in its own terms. Thus, while Nietzsche poses the question of the crisis of ethics and even the method (revaluation of all values),...
In this paper, I draw on Hannah Arendt's notion of 'banality of evil' to argue that as long as AI... more In this paper, I draw on Hannah Arendt's notion of 'banality of evil' to argue that as long as AI systems are designed to follow codes of ethics or particular normative ethical theories chosen by us and programmed in them, they are Eichmanns destined to commit evil. Since intelligence alone is not sufficient for ethical decision making, rather than strive to program AI to determine the right ethical decision based on some ethical theory or criteria, AI should be concerned with avoiding making the wrong decisions, and this requires hardwiring the thinking activity as a prerequisite for decision making.
In this paper I engage the theonomous ethics of Paul Tillich to argue that morality is a matter o... more In this paper I engage the theonomous ethics of Paul Tillich to argue that morality is a matter of conviction and concern not determination of right or wrong, and moral imperative is not about doing what “right” is, rather it is the self-actualisation of individual through her intersubjective relationships. The motivational force behind self-actualisation stems from the strength of one’s hold on “ultimate concern”, and not the content of “ultimate concern” that maybe referred to by various names including God. The ultimacy and unconditionality of “ultimate concern” gives morality its religious character and imperativeness. The paper suggests that business should provide an environment in which individual’s moral motivational force can be strengthened through removal of the impediments that weaken one’s hold on “ultimate concern”.
In this paper we present a theoretical hybrid framework for ethical decision making, drawing upon... more In this paper we present a theoretical hybrid framework for ethical decision making, drawing upon Emmanuel Levinas’ view on ethics as “first philosophy”, as an inherent infinite responsibility for the other. The pivotal concept in this framework is an appeal to a heightened sense of personal responsibility of the moral actor to provide the ethical context within which conventional approaches to applied business ethics could be engaged. Max Weber’s method of reconciling absolutism and relativism in ethical decision making is adopted to provide the synergy between personal responsibility and contextual realities, forging a coherent framework. The paper concludes by discussing ways that business could make way for the flourishing of ethics of responsibility in individuals.
In this paper, I draw on Hannah Arendt’s notion of ‘banality of evil’ to argue that as long as AI... more In this paper, I draw on Hannah Arendt’s notion of ‘banality of evil’ to argue that as long as AI systems are designed to follow codes of ethics or particular normative ethical theories chosen by us and programmed in them, they are Eichmanns destined to commit evil. Since intelligence alone is not sufficient for ethical decision making, rather than strive to program AI to determine the right ethical decision based on some ethical theory or criteria, AI should be concerned with avoiding making the wrong decisions, and this requires hardwiring the thinking activity as a prerequisite for decision making.
Theoretical thesis.Bibliography: pages 239-252.Chapter 1. Introduction -- Chapter 2. Friedrich Ni... more Theoretical thesis.Bibliography: pages 239-252.Chapter 1. Introduction -- Chapter 2. Friedrich Nietzsche : revaluation of all values -- Chapter 3. Max Weber : a disenchanted world -- Chapter 4. Gabriel Marcel : ethics of fidelity -- Chapter 5. Paul Tillich : theonomous ethics -- Chapter 6. Emmanuel Levinas : ethics as first philosophy -- Chapter 7. Conclusion.Whereas a range of business and management scholars have argued that business is in an ethical crisis, Nietzsche makes it possible to see that it is ethics itself that is in crisis, and that only as the crisis in ethics is dealt with can ethics in specific areas such as business be addressed. Nihilism is the name that Nietzsche gives to the crisis in ethics. In response to nihilism, Nietzsche offers a revaluation of all values. This thesis will argue that Nietzsche’s revaluation of all values fails in its own terms. Thus, while Nietzsche poses the question of the crisis of ethics and even the method (revaluation of all values),...
In this paper, I draw on Hannah Arendt's notion of 'banality of evil' to argue that as long as AI... more In this paper, I draw on Hannah Arendt's notion of 'banality of evil' to argue that as long as AI systems are designed to follow codes of ethics or particular normative ethical theories chosen by us and programmed in them, they are Eichmanns destined to commit evil. Since intelligence alone is not sufficient for ethical decision making, rather than strive to program AI to determine the right ethical decision based on some ethical theory or criteria, AI should be concerned with avoiding making the wrong decisions, and this requires hardwiring the thinking activity as a prerequisite for decision making.
In this paper I engage the theonomous ethics of Paul Tillich to argue that morality is a matter o... more In this paper I engage the theonomous ethics of Paul Tillich to argue that morality is a matter of conviction and concern not determination of right or wrong, and moral imperative is not about doing what “right” is, rather it is the self-actualisation of individual through her intersubjective relationships. The motivational force behind self-actualisation stems from the strength of one’s hold on “ultimate concern”, and not the content of “ultimate concern” that maybe referred to by various names including God. The ultimacy and unconditionality of “ultimate concern” gives morality its religious character and imperativeness. The paper suggests that business should provide an environment in which individual’s moral motivational force can be strengthened through removal of the impediments that weaken one’s hold on “ultimate concern”.
In this paper we present a theoretical hybrid framework for ethical decision making, drawing upon... more In this paper we present a theoretical hybrid framework for ethical decision making, drawing upon Emmanuel Levinas’ view on ethics as “first philosophy”, as an inherent infinite responsibility for the other. The pivotal concept in this framework is an appeal to a heightened sense of personal responsibility of the moral actor to provide the ethical context within which conventional approaches to applied business ethics could be engaged. Max Weber’s method of reconciling absolutism and relativism in ethical decision making is adopted to provide the synergy between personal responsibility and contextual realities, forging a coherent framework. The paper concludes by discussing ways that business could make way for the flourishing of ethics of responsibility in individuals.
In this paper, I draw on Hannah Arendt’s notion of ‘banality of evil’ to argue that as long as AI... more In this paper, I draw on Hannah Arendt’s notion of ‘banality of evil’ to argue that as long as AI systems are designed to follow codes of ethics or particular normative ethical theories chosen by us and programmed in them, they are Eichmanns destined to commit evil. Since intelligence alone is not sufficient for ethical decision making, rather than strive to program AI to determine the right ethical decision based on some ethical theory or criteria, AI should be concerned with avoiding making the wrong decisions, and this requires hardwiring the thinking activity as a prerequisite for decision making.
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