DOCSLIB.ORG

Religious Beliefs Or a College Ethics Course- Does Either Really Impact Student Perceptions of Ethical Behavior? Karen L

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Religious Beliefs Or a College Ethics Course- Does Either Really Impact Student Perceptions of Ethical Behavior? Karen L Journal of Business & Leadership: Research, Practice, and Teaching (2005-2012) Volume 4 Article 10 Number 1 Journal of Business & Leadership 1-1-2008 Religious Beliefs or A College Ethics Course- Does Either Really Impact Student Perceptions of Ethical Behavior? Karen L. Hamilton Georgia Southern University Rita C. Jones Columbus State University Teresa K. Lang Columbus State University Follow this and additional works at: http://scholars.fhsu.edu/jbl Part of the Business Commons, and the Education Commons Recommended Citation Hamilton, Karen L.; Jones, Rita C.; and Lang, Teresa K. (2008) "Religious Beliefs or A College Ethics Course- Does Either Really Impact Student Perceptions of Ethical Behavior?," Journal of Business & Leadership: Research, Practice, and Teaching (2005-2012): Vol. 4 : No. 1 , Article 10. Available at: http://scholars.fhsu.edu/jbl/vol4/iss1/10 This Article is brought to you for free and open access by FHSU Scholars Repository. It has been accepted for inclusion in Journal of Business & Leadership: Research, Practice, and Teaching (2005-2012) by an authorized editor of FHSU Scholars Repository. IIJmdton, J o n ~s. 3nd LangHamilton et al.: Religious Beliefs or A College EthicsJoum Course-31 o f Bus Doesiness & Either Lca d~ r sReallyhip : Researc h, Practi ce, a nd Teaching 2008, Vo l. 4, No. I, 70-80 RELIGIOUS BELIEFS OR A COLLEGE ETHICS COURSE- DOES EITHER REALLY IMPACT STUDENT PERCEPTIONS OF ETHICA L BEI-JAYIOR? Karen L. Hamilton, Georgia Southern Uni ve rsit y Rita C. Jones, o lu mb us State Uni ve rsit y Teresa K. Lang, Columbus State Uni ve rsit y This study considers th e impact of IH •o variables 011 the perceptio11 of students regarding various classroom behaviors con cerni11g themselves, and then concerni11g their peers. The first variable is the self-reported level of religiosity of the stude111s, a11d the seco11d is th e completio 11 of a business ethics co urse. Two universities participated in the s lur~)': Temple U11iversi()' with 6 1 juniors a11d se11iors a11d Columbus S tale University •vith 2 15 ju11iors and seniors out of a total of 332 m ostly u11dergraduate, busin ess stude11ts alle11di11g selected busi11ess classes. 1Jz e ji11di11gs are that students vie•ving them selves as more relig ious have higher ethical sta11dards for both themselves a11d th eir peers. Stude111s who completed a11 ethics course, •vhether th ey considered them selves m ore religious or 11 0t, did 11 01 dem o11 strate a sig11ijicantly higher level of ethical sta11dards for either themselves or their peers. "catch" th em in th e act- or by extension, know their I 'TH.ODUCTION unethi cal th oughts or attitudes. The lit erature contain s a pl eth ora of research on The second part of thi s research consid ers th e coverage cthics- in c lu dtn g ethi cs in bu siness, ethi cs in reli gion and of ethi cs in th e busin ess school cun·iculum . Researchers ethi cs in cducat ton. The fin di ngs of thi s lit erature vari es, but agree th at ethi cs is import ant , but there is disagreement as to priman ly suggests th at rcli gtos it y innucnccs peoples' ethi cal wheth er or not students bene fit from a course or courses in standa rd s, student s' majonng in business tend to have ethi cs at th e co ll ege level. There is no question, however, different eth ica l stand ards th an non-busin ess majors, and about th e pos itJU n of th e Associati on to Adva nce Coll eges ed ucati on at th e coll ege level docs not signifi ca ntl y affect and Sc hool s of Bu siness Int ern ati onal (AACSB) regard in g stud ent s' ethi ca l b e li e [~ (J ones, ct. al. , 2007; Emerson and th e teaching of ethi cs. They manda te th at institutions Comoy, 2004; Noni s and Owe ns-S wift , 2004; Smyth and accredi ted by J\ ACS B (2004) require either ( I) busin ess Davis, 2004; Wadja-Johnson, ct. a l. , 200 I; Forrest and stud ents to take a course in ethi cs or (2) instructors to Prit chett , 1990; Tyso n, 1990; llosmer, 1999 ). The current in co rp orate et hi cs as part of th e course co nt ent throughout research is a bustn css eth ics stud y whi ch considers th e th e busin ess curri culum, and also encourage continuous tmpac t of student s' level of rei igiosit y and wheth er or not improvement in providin g ethi cs educati on. For purposes of th ey have compl eted a co ll ege ethi cs course on the ir thi s research, th e focus will be on th e stu dents who have opinions of eth ical choices for th emselves and th eir peers. completed a course in bu sin ess ethi cs and wheth er the Sin ce business stud ent s have bee n document ed as bein g comp leti on of th at course has an impact on th e percepti on of among those most likely to find chea tin g acceptable, and arc eth ica l behavior for th emse lves and their peers. most li kely to brin g th eir negli gent ethics int o th eir BAC K G RO UN D AND II Y POTII ESES pro fcssion::d lives (Non is and Owens-Swift , 200 I; Wadja­ Johnson, ct. al. , 200 I), th e vast maj ority of th e stud ents As noted earli er, busin ess stu dents carry th eir behavi ors in c lu ded in thts stud y arc busi ness majors, and all of th e fr om th e co ll ege class room to th e workp lace. If th ey exhi bi t stud ents arc enroll ed in bu sin ess classes. a hi gh level of ethi cal sta nda rd s earli er in li fe, th ose The fi rst part or th is research questi ons stu dents about stand ard s should serve as th eir bas is of refcJTa llater in life; their personal leve l of reli gios it y. It is co mm onl y beli eved however, if th e oppos it e is true, and students have th at the more rcli gtous peopl e view th emse lves, th e more ques ti onabl e ethi cal s t a nd:.~rd s , th ose wi ll , li kewise, prov id e eth ical th eir behav ior wo ul d be. Perhaps thi s is due to the a mu ch diffe rent basis of referral. T hi s stu dy considers th e l ~tc t th at religion promotes social solidarit y by providing effect th at religious beliefs and comp leti on of a co ll ege norms th at reduce connict and impose sancti ons against anti ­ ethi cs course have on stud ent s ' ethical perceptions regarding soctal conduct (Kenn edy a nd Lawton, 1998 ). It may, th emse lves and th eir peers. Six hypoth eses concerning these however, be th at man y reli gions cont ain un iversa l moral effects arc tested. tenets, such as th e Ten Co mmandments as appli ed to Perception of Ethics for Self and Peers Based on Level of Christi anit y (A ll , ct a l. , 2000), and indi vidua ls hold Religiosity th emse lves to th ose mora l tenets because of th eir r c l ::~ u o n s hip wtth God. Emerson and Conroy (200-1 ) offered Alt hough oth er research has consid ered the impact of that perhaps bclt evers in God arc less willing to act coll ege courses in reli gion, as we ll as the im pact of different un ethi ca ll y because th ey bc li cv<.: that an omni scient God will religious beliefs. on eth ical choices (Emerson and Conroy, 70 Published by FHSU Scholars Repository, 2008 1 Hamilton. J o n ~;.< , and ~tn g Journal of Business & Leadership: Research, Practice, and TeachingJoum.d (2005-2012), of l3u smcs:=: &Vol. Lc: tJ4c [2008],rslup Rt..:sc. No.trc h1,. PArt.t ~ I C I I CL', 10 .11 11.1 rc..K hl ll!! ~1)0~. nl <l . No I . 70-XO 2004), research regarding th e degree 1 whi ch a person considers him- or herself to be re li gious is lac ki ng. In th e Effect uf Et hi cs Course on Ethical l'l·•·ceptiuus fur Sdf Emerson and Conroy (2004) stud y, re li gios it y was 1neasured and Peel'S based on church all cndance, whcrens in th e CUITent stu dy, it In January 2006, l'ark m::td c th e observati on that is bnsed on varying levels o f self-report ed reli gios it y rangin g pass:t •c o l. th c Sarb anes-O.xley Act in th e Unti ed St:ll cs has from Nonre li gious to ;\cti vcly Re li gious. rnand :t tcd ch:tn ges far beyond th e normal pr:tCII CCS of Research findings show th :t t sllld ent s typi cn ll y rat account:tnt s. l ie suggests th :tt busin ess educ: ttr on th emselves as more re li gious than th eir peers (Emerson and cntphasrzin' eth1 cs is now needed.
Load more

Recommended publications
  • The Reality of Moral Imperatives in Liberal Religion
    University of Pennsylvania Carey Law School Penn Law: Legal Scholarship Repository Faculty Scholarship at Penn Law 1-23-2013 The Reality of Moral Imperatives in Liberal Religion Howard Lesnick University of Pennsylvania Carey Law School Follow this and additional works at: https://scholarship.law.upenn.edu/faculty_scholarship Part of the Ethics and Political Philosophy Commons, Ethics in Religion Commons, Jurisprudence Commons, Law and Society Commons, Public Law and Legal Theory Commons, and the Religion Law Commons Repository Citation Lesnick, Howard, "The Reality of Moral Imperatives in Liberal Religion" (2013). Faculty Scholarship at Penn Law. 339. https://scholarship.law.upenn.edu/faculty_scholarship/339 This Article is brought to you for free and open access by Penn Law: Legal Scholarship Repository. It has been accepted for inclusion in Faculty Scholarship at Penn Law by an authorized administrator of Penn Law: Legal Scholarship Repository. For more information, please contact [email protected]. THE REALITY OF MORAL IMPERATIVES IN LIBERAL RELIGION HOWARD LESNICK Fordham Professor of Law University of Pennsylvania Abstract This paper uses a classic one-liner attributed to Dostoyoevski’s Ivan Karamozov, "Without God everything is permitted," to explore some differences between what I term traditional and liberal religion. The expansive connotations and implications of Ivan’s words are grounded in the historic association of wrongfulness and punishment, and in a reaction against the late modern challenge to the inexorability of that association, whether in liberal religion or in secular moral thought. The paper argues that, with its full import understood, Ivan’s claim begs critical questions of the meaning and source of compulsion and choice, and of knowledge and belief regarding the specific content of religiously grounded moral norms.
    [Show full text]
  • Can We Share Ethical Views with Other Religions?
    Western Michigan University ScholarWorks at WMU Center for the Study of Ethics in Society Papers Center for the Study of Ethics in Society 11-1993 Can We Share Ethical Views with Other Religions? Robert Hannaford Ripon College Follow this and additional works at: https://scholarworks.wmich.edu/ethics_papers Part of the Bioethics and Medical Ethics Commons, Business Law, Public Responsibility, and Ethics Commons, Ethics and Political Philosophy Commons, Ethics in Religion Commons, and the Legal Ethics and Professional Responsibility Commons WMU ScholarWorks Citation Hannaford, Robert, "Can We Share Ethical Views with Other Religions?" (1993). Center for the Study of Ethics in Society Papers. 97. https://scholarworks.wmich.edu/ethics_papers/97 This Complete Issue is brought to you for free and open access by the Center for the Study of Ethics in Society at ScholarWorks at WMU. It has been accepted for inclusion in Center for the Study of Ethics in Society Papers by an authorized administrator of ScholarWorks at WMU. For more information, please contact wmu- [email protected]. WES fER'\ MICHIGAN UNIVERSI1Y Center for the Study of Ethics in Society [Papers publi.-;hed by the Ceoter] Volume 7, No.2 November, 1993 CAN WE SHARE ETHICAL VIEWS WITH OTHER RELIGIONS? Robert Hannaford Center for the Study of Ethics in Society Western Michigan University Kalamazoo, MI 49008 The purpose of WMU's Center for the Study of Ethics is to encourage and support research, teaching, and seiVice to the university and community in areas of applied and professional ethics. These areas include, but are not restricted to: business, education, engineering, government, health and human seiVices, law, media, medicine, science, and technology.
    [Show full text]
  • The Church and Social Responsibility
    Southern Methodist University SMU Scholar Religious Studies Theses and Dissertations Religious Studies Spring 5-18-2019 The Church and Social Responsibility: Contributions to Contemporary Social Ethics from the Ecumenical Social Method of the Oxford Conference on Church, Community, and State of 1937 Gary B. MacDonald Southern Methodist University, [email protected] Follow this and additional works at: https://scholar.smu.edu/religious_studies_etds Part of the Christianity Commons, Ethics in Religion Commons, Missions and World Christianity Commons, and the Practical Theology Commons Recommended Citation MacDonald, Gary B., "The Church and Social Responsibility: Contributions to Contemporary Social Ethics from the Ecumenical Social Method of the Oxford Conference on Church, Community, and State of 1937" (2019). Religious Studies Theses and Dissertations. 12. https://scholar.smu.edu/religious_studies_etds/12 This Dissertation is brought to you for free and open access by the Religious Studies at SMU Scholar. It has been accepted for inclusion in Religious Studies Theses and Dissertations by an authorized administrator of SMU Scholar. For more information, please visit http://digitalrepository.smu.edu. THE CHURCH AND SOCIAL RESPONSIBILITY: CONTRIBUTIONS TO CONTEMPORARY SOCIAL ETHICS FROM THE ECUMENICAL METHOD OF THE OXFORD CONFERENCE ON CHURCH, COMMUNITY, AND STATE OF 1937 Approved by: ____________________________________ Dr. Robin W. Lovin Professor Emeritus in Ethics ____________________________________ Dr. Charles E. Curran Professor
    [Show full text]
  • Early Medieval Ethics G
    University of Richmond UR Scholarship Repository Religious Studies Faculty Publications Religious Studies 1992 Early Medieval Ethics G. Scott aD vis University of Richmond, [email protected] Follow this and additional works at: http://scholarship.richmond.edu/religiousstudies-faculty- publications Part of the Christianity Commons, Ethics in Religion Commons, History of Christianity Commons, and the History of Religion Commons Recommended Citation Davis, G. Scott. "Early Medieval Ethics." In A History of Western Ethics, edited by Lawrence C. Becker and Charlotte B. Becker, 45-53. New York: Garland Press, 1992. This Book Chapter is brought to you for free and open access by the Religious Studies at UR Scholarship Repository. It has been accepted for inclusion in Religious Studies Faculty Publications by an authorized administrator of UR Scholarship Repository. For more information, please contact [email protected]. Copyright © 1992 from A History of Western Ethics by Lawrence C. Becker and Charlotte B. Becker. Reproduced by permission of Taylor and Francis, LLC, a division of Informa plc. Early Medieval Ethics 5 Scott Davis "Medieval" and its cognates arose as terms of opprobrium, used by the Italian humanists to characterize more a style than an age. I Ience it is difficult at bestto distinguish late antiquity from the early middle ages. It is equallydifficultto determine the properscope of 'ethics,' the philosophical schools of late antiquity having become purveyors of ways of life in the broadest sense, not dearly to be distinguished from the more intellectually oriented versions of their religious rivals. This chapter will begin with the emergence of philosophically informed reflection on the nature of life, its ends and responsibilities in the writings of the Latin Fathers and dose with the twelfth century, prior to the systematic reintroduction and study of the Aristotelian corpus.
    [Show full text]
  • Yale Forum on Religion and Ecology Jainism and Ecology Bibliography
    Yale Forum on Religion and Ecology Jainism and Ecology Bibliography Bibliography by: Christopher Key Chapple, Loyola Marymount University, Allegra Wiprud, and the Yale Forum on Religion and Ecology Ahimsa: Nonviolence. Directed by Michael Tobias. Produced by Marion Hunt. Narrated by Lindsay Wagner. Direct Cinema Ltd. 58 min. Public Broadcasting Corporation, 1987. As the first documentary to examine Jainism, this one-hour film portrays various aspects of Jain religion and philosophy, including its history, teachers, rituals, politics, law, art, pilgrimage sites, etc. In doing so, the film studies the relevance of ancient traditions of Jainism for the present day. Ahimsa Quarterly Magazine. 1, no. 1 (1991). Bhargava, D. N. “Pathological Impact of [sic] Environment of Professions Prohibited by Jain Acaryas.” In Medieval Jainism: Culture and Environment, eds. Prem Suman Jain and Raj Mal Lodha, 103–108. New Delhi: Ashish Publishing House, 1990. Bhargava provides a chart and short explanation of the fifteen trades that both sects of Jainism forbid and that contribute to environmental pollution and pathological effects on the human body. Caillat, Colette. The Jain Cosmology. Translated by R. Norman. Basel: Ravi Kumar. Bombay: Jaico Publishing House, 1981. Chapple, Christopher Key. “Jainism and Ecology.” In When Worlds Converge: What Science and Religion Tell Us about the Story of the Universe and Our Place In It, eds. Clifford N. Matthews, Mary Evelyn Tucker, and Philip Hefner, 283-292. Chicago: Open Court, 2002. In this book chapter, Chapple provides a basic overview of the relationship of Jainism and ecology, discussing such topics as biodiversity, environmental resonances and social activism, tensions between Jainism and ecology, and the universe filled with living beings.
    [Show full text]
  • The Role and Function of the Scriptures in Moral Theology
    THE ROLE AND FUNCTION OF THE SCRIPTURES IN MORAL THEOLOGY The function of the Scriptures in moral theology has been a perennial question for the science of moral theology. Today the question assumes even greater importance and urgency in the light of two tendencies in contemporary theology which may even repre- sent contradictory trends. On the one hand, the biblical renewal has made a great contribution to the development of moral theology in the last decade. The contemporary moral theologian has re- jected the moral manuals of the past for many reasons, but the failure to find a basic orientation and grounding in the Scriptures frequently is mentioned as a most important lack in the older text- books. On the other hand, there has been another trend which has expanded the concept of revelation to cover much more than just the word of God in the Scriptures. An increasing emphasis, at some times in an exaggerated way, has been given to this world and the wisdom which persons in this world can acquire from one another and from their worldly existence. Theologians have recently been asking what if anything is distinctive about Christian ethics which has its primary source in the Scriptures. In the midst of a plurality of sources of ethical wisdom what are the role and function of the Scriptures? This paper will discuss the question from three different aspects: the advantages that have accrued to Catholic moral theology in the last decades because of a greater emphasis on the Scriptures; the inherent limitations of the use of the Scriptures in moral theology; two fundamental methodological questions governing the use of the Scriptures in moral theology.
    [Show full text]
  • Theistic Ethics : Toward a Christian Solution
    Scholars Crossing SOR Faculty Publications and Presentations Fall 1999 Theistic Ethics : Toward a Christian Solution David J. Baggett Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/sor_fac_pubs Part of the Biblical Studies Commons, Comparative Methodologies and Theories Commons, Epistemology Commons, Esthetics Commons, Ethics in Religion Commons, History of Philosophy Commons, History of Religions of Eastern Origins Commons, History of Religions of Western Origin Commons, Other Philosophy Commons, Other Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Baggett, David J., "Theistic Ethics : Toward a Christian Solution" (1999). SOR Faculty Publications and Presentations. 155. https://digitalcommons.liberty.edu/sor_fac_pubs/155 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in SOR Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. THEISTIC ETHICS: TOWARD A CHRISTIAN SOLUTION THE ASBURY THEOLOGICAL JOURNAL provides a scholarly forum for thorou h discussion of issues relevant to Christian thought and faith, and to the nature and J sion of the Church. The Journal addresses those concerns and ideas across the currie.·"IS' lum which interface with Christian thought, life, and ministry. U The primary resource for contributions to The Journalis the Asbury Seminary facul. ty who engage in dialogue with both the roots of our religious heritage and Contem. DAVID J. BAGGETT porary thought Scholars from other academic disciplines and various backgrounds are invited to submit articles for publication. The positions espoused in articles in The Journal do not necessarily represent the views of the editors or of Asbury Theological Seminary.
    [Show full text]
  • 7 Ethics Needs
    “Ethics Needs God.” Paul Copan In Debating Christian Theism. Edited by J.P. Moreland, Chad V. Meister, and Khaldoun Sweis. Oxford: Oxford University Press, 2013. Pages 85-100. A MORAL ARGUMENT 7 Ethics Needs God Paul Copan Let me briefly clarify what I do and do not defend in this chapter. My argument will not advance the following points: Objective moral values exist. Both sides here represented assume this.1 Belief in God is required for recognizing moral truths. Properly functioning naturalists, Buddhists, Confucians, and theists know the right thing to do. Atheists/nontheists cannot live decently or be kind to others. Indeed, some may exhibit greater moral virtue than some professing theists. Atheists/nontheists cannot formulate ethical systems that overlap or mesh with theologically oriented ones. Certain Old Testament practices, actions, or regulations are historically and contextually confined and should not be taken as normative and universal. Frequently critiques of theism include inferior moral practices, laws, and actions in the Old Testament—and fall prey to many misunderstandings and misrepresentations. I thoroughly address this topic elsewhere.2 What I am arguing is this: Theism offers a far more likely context than naturalism/nontheism for affirming objective moral values and duties. Naturalism does not lead us to expect the emergence of human rights and universal benevolence—a point equally applicable to other nontheistic worldviews. Many naturalists themselves observe that naturalism’s context simply cannot lead us to human rights/dignity and moral duties. Theism offers a more plausible context than atheism/nontheism for affirming a cluster of features related to human dignity and moral duties.
    [Show full text]
  • Yale Forum on Religion and Ecology Jainism and Ecology Bibliography
    Yale Forum on Religion and Ecology Jainism and Ecology Bibliography Bibliography by: Christopher Key Chapple, Loyola Marymount University, Allegra Wiprud, and the Yale Forum on Religion and Ecology Ahimsa: Nonviolence. Directed by Michael Tobias. Produced by Marion Hunt. Narrated by Lindsay Wagner. Direct Cinema Ltd. 58 min. Public Broadcasting Corporation, 1987. Ahimsa Quarterly Magazine. 1, no. 1 (1991). Bhargava, D. N. “Pathological Impact of [sic] Environment of Professions Prohibited by Jain Acaryas.” In Medieval Jainism: Culture and Environment, eds. Prem Suman Jain and Raj Mal Lodha, 103–108. New Delhi: Ashish Publishing House, 1990. Caillat, Colette. The Jain Cosmology. Translated by R. Norman. Basel: Ravi Kumar. Bombay: Jaico Publishing House, 1981. Chapple, Christopher Key. “Jainism and Ecology.” In When Worlds Converge: What Science and Religion Tell Us about the Story of the Universe and Our Place In It, eds. Clifford N. Matthews, Mary Evelyn Tucker, and Philip Hefner, 283-292. Chicago: Open Court, 2002. --------, ed. Jainism and Ecology: Nonviolence and the Web of Life. Harvard: Harvard Center for the Study of World Religions, 2002. --------. “Jainism and Buddhism.” In A Companion to Environmental Philosophy, ed. Dale Jamieson, 52-66. Oxford: Blackwell Publishers, 2001. --------. “The Living Cosmos of Jainism: A Traditional Science Grounded in Environmental Ethics,” in Religion and Ecology: Can the Climate Change? Daedalus: Journal of the American Academy of Arts and Sciences 130, no. 4 (2001): 207-224. (http://www.amacad.org/publications/fall2001/chapple.aspx) --------. “Reverence for All Life: Animals in the Jain Tradition.” Jain Spirit 2 (1999): 56-58. (http://www.jainspirit.com/js1/viewindex.asp?currency=&article_id=Reveranceforlife&customer _id=par1608852NHSDRUST65) --------.
    [Show full text]
  • The Tensions of Karma and Ahimsa
    Florida International University FIU Digital Commons FIU Electronic Theses and Dissertations University Graduate School 3-31-2016 The eT nsions of Karma and Ahimsa: Jain Ethics, Capitalism, and Slow Violence Anthony Paz Florida International University, [email protected] DOI: 10.25148/etd.FIDC000249 Follow this and additional works at: https://digitalcommons.fiu.edu/etd Part of the Asian Studies Commons, Ethics in Religion Commons, Inequality and Stratification Commons, Other Religion Commons, Peace and Conflict Studies Commons, Place and Environment Commons, Race and Ethnicity Commons, and the Race, Ethnicity and Post-Colonial Studies Commons Recommended Citation Paz, Anthony, "The eT nsions of Karma and Ahimsa: Jain Ethics, Capitalism, and Slow Violence" (2016). FIU Electronic Theses and Dissertations. 2476. https://digitalcommons.fiu.edu/etd/2476 This work is brought to you for free and open access by the University Graduate School at FIU Digital Commons. It has been accepted for inclusion in FIU Electronic Theses and Dissertations by an authorized administrator of FIU Digital Commons. For more information, please contact [email protected]. FLORIDA INTERNATIONAL UNIVERSITY Miami, Florida THE TENSIONS OF KARMA AND AHIMSA: JAIN ETHICS, CAPITALISM, AND SLOW VIOLENCE A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in RELIGIOUS STUDIES by Anthony Paz 2016 To: Dean John Stack Steven J. Green School of International and Public Affairs This thesis, written by Anthony Paz, and entitled The Tensions of Karma and Ahimsa: Jain Ethics, Capitalism, and Slow Violence, having been approved in respect to style and intellectual content, is referred to you for judgement.
    [Show full text]
  • Morality, Religion, and Public Bioethics: Shifting the Paradigm for the Public Discussion of Embryo Research and Human Cloning
    Sacred Heart University DigitalCommons@SHU Philosophy, Theology and Religious Studies Faculty Publications Philosophy, Theology and Religious Studies 2001 Morality, Religion, and Public Bioethics: Shifting the Paradigm for the Public Discussion of Embryo Research and Human Cloning Brian Stiltner Sacred Heart University, [email protected] Follow this and additional works at: https://digitalcommons.sacredheart.edu/rel_fac Part of the Bioethics and Medical Ethics Commons, and the Ethics in Religion Commons Recommended Citation Stiltner, B. (2001). Morality, religion, and public bioethics: Shifting the paradigm for the public discussion of embryo research and human cloning. In P. Lauritzen (Ed.), Cloning and the future of human embryo research. Oxford University Press. This Book Chapter is brought to you for free and open access by the Philosophy, Theology and Religious Studies at DigitalCommons@SHU. It has been accepted for inclusion in Philosophy, Theology and Religious Studies Faculty Publications by an authorized administrator of DigitalCommons@SHU. For more information, please contact [email protected], [email protected]. 11 Morality, Religion, and Public Bioethics: Shifting the Paradigm for the Public Discussion of Embryo Research and Human Cloning BRIAN STILTNER Public ethics bodies play a major role in the development of public policies that govern scientific research and health care.' Their tasks include weighing the eth­ ical ramifications of forms of research, educating the public about the research and its
    [Show full text]
  • Ethics Across the Curriculum, Or, on Being Bilingual
    Salve Regina University Digital Commons @ Salve Regina Faculty and Staff - Articles & Papers Faculty and Staff 2009 Ethics Across the Curriculum, or, On Being Bilingual Lois Eveleth Salve Regina University, [email protected] Follow this and additional works at: https://digitalcommons.salve.edu/fac_staff_pub Part of the Curriculum and Instruction Commons, Ethics in Religion Commons, Liberal Studies Commons, and the Philosophy Commons Eveleth, Lois, "Ethics Across the Curriculum, or, On Being Bilingual" (2009). Faculty and Staff - Articles & Papers. 49. https://digitalcommons.salve.edu/fac_staff_pub/49 This Article is brought to you for free and open access by the Faculty and Staff at Digital Commons @ Salve Regina. It has been accepted for inclusion in Faculty and Staff - Articles & Papers by an authorized administrator of Digital Commons @ Salve Regina. For more information, please contact [email protected]. Ethics Across the Curriculum, or, On Being Bilingual Can virtue be taught? What is virtue? And which of these two questions should we answer first? These questions are at least as old as Socrates who, rejecting the ancient notion of Fate, raised questions about individual virtues, about the virtuous life, about education, about the just society, and much more that we now incorporate under the label Ethics . His search for answers emerged from the postwar malaise of Athens’ defeat at the hands of Sparta in the Peloponnesian War and was thus a timely quest of the fifth century B.C.E. Nonetheless, his questions were such that we are still beguiled by them and drawn to work out plausible, even reasonable answers. The perennial interest in questions of vice and virtue, good and bad, right and wrong thus make them timeless for us as well as timely for Socrates.
    [Show full text]