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What do our reactive attitudes towards perceivedmoral infractions truly represent? According to Gary Watson, Peter Strawson argues that agents can become exempted from negative or positive reactive attitudes under type 2 pleas. These are conditions wherein we might not consider the agent to qualify formoral judgement based on certain biological, cognitive or psychological traits that they might exhibit. Gary Watson feels that this account is not conclusive, that it does not fully represent the inhibition of a (...)moral demand that we might place on an agent. He feels that a better account considers whether or not the agent is a proper object for themoral demands that we might place on him. In this paper I question whether or not Watson's reading of Strawson based on his paper entitled "Freedom and Resentment" is a full account of his argument. I respond by arguing that a critical feature of Strawson's paper that is missing is that of a concern we might have of our own wellbeing whenever we consider another's actions. I argue that more than any perceived rightness or wrongness of another's actions, we worry about the what effects their actions will have in our lives. I believe that this is a sentiment that is missing in Watson's response to Strawson. (shrink)

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Constituée au XVIIIe siècle, devenue suspecte au XIXe siècle, la question du fondement de la morale se trouve aujourd'hui noyée dans le flou de notre idéologie. Pour l'en dégager, François Jullien entreprend de la repenser en la réfléchissant dans une autre tradition culturelle (la Chine) - par confrontation avec l'un de ses principaux penseurs (Mencius). Le temps est en effet venu de sortir la philosophie de sa filiation occidentale ; de l'envisager d'un dehors pour sonder ses partis pris théoriques. Au (...) risque sinon de s'enfermer dans un humanisme naïf, en vivant son conformisme idéologique comme une évidence, ainsi que de condamner la philosophie à l'atavisme. Le siècle des Lumières avait déjà le goût dudialogue entre cultures (dans le genre : entre un " philosophe chinois " et un " philosophe chrétien "). Mais, ici, c'est un sinologue qui conduit le débat. Avec notamment pour enjeu : concevoir un statut non doloriste de la " pitié ", chercher un rigoureux ancrage à l'humanité comme à la solidarité, ou penser l'accès à l'inconditionné (le " Ciel ") à partir de la morale. (shrink)

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New forms of information technology, such as email, webpages and groupware, are being rapidly adopted. Intended to improve efficiency and effectiveness, these technologies also have the potential to radically alter the way people communicate in organizations. The effects can be positive or negative. This paper explores how technology can encourage or discouragemoraldialogue -- communication that is open, honest, and respectful of participants. It develops a framework that integrates formal properties of idealmoral discourse, based on (...) Habermas' theory of communicative action, with properties of informal communication that help sustain goodmoral conversations. Ten criteria distilled from these works form the basis of a template that can be used for assessing the positive and negative impacts of emerging information technologies onmoraldialogue. (shrink)

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This paper aims at analysing the problem of remainder and regret inmoral conflicts. Four different approaches are subject of investigation: amoral-theoretical strategy aimed at consistency; a narrative approach ofmoral coherence and open consensus; Plato'smoral methodology ofdialogue and aporetic resolution ofmoral conflicts and finally, an approach deduced from Greek tragedy of emotional resolution ofmoral conflicts. A central argument is that since there exists no theoretically convincing way of (...) solving the problem of remainder and regret, the attention should instead be directed towards finding alternative ways of coping with this problem. The three last approaches subject of investigation attempt - each in their own way - to do this. Teaching medical ethics to medical students and the burning issue of medical fallibility is used to demonstrate the relevance of these forms of resolution in a medical context. (shrink)

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Forensic psychiatry is pervaded bymoral dilemmas. Although professionals in forensic psychiatry are trained in law and psychiatry and are certainly aware of ethical issues in the care for patients, they tend to make decisions in an implicit way and not to discuss theirmoral concerns or doubts. More structural attention for ethics seems to be required. In this paper, we show the value ofmoral case deliberation in forensic psychiatry.Moral case deliberation is a specific (...) kind of clinical ethics support in which healthcare professionals discuss amoral issue from practice in a structured way, facilitated by an ethicist or specifically trained facilitator. It is applicable to a wide array of situations in healthcare practice. In contrast to other models of clinical ethics support, such as individual consultation, the focus is on themoral experience of professionals and using a structured method to foster dialog and jointmoral learning. In this paper, an example of case on a forensic ward is presented. The case shows thatmoral case deliberation leads to reflection on values and stimulates openness and honesty regarding uncertainties. Moreover, the deliberation provides room for new insights and creates a basis for a joint decision on how to proceed further, recognizing the tensions and difficulties involved. (shrink)

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This paper proposes two formal models for understanding real-life dialogues, aimed at capturing argumentative structures performatively enacted during conversations. In the course of the investigation, two types of discourse with a high degree of well-structured argumentation were chosen:moral debate and financial communication. The research project found itself confronted by a need to analyse, structure and formally describe large volumes of textual data, where this called for the application of computational tools. It is expected that the results of the (...) proposed research will make a contribution to formal systems modelling and the evaluation of communication from the point of view of argument soundness. (shrink)

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In her recent book The Limits of Blame, Erin Kelly argues that we should rethink the nature of punishment because delivering blame is, contrary to the widely held view, not among the justifiable aims of a criminal justice system. In this paper, firstly, I discuss her case against criminal blame. Kelly argues that the emphasis on blame in the criminal justice system and in public discourse is one of the main causes of the stigma and exclusion faced by those convicted (...) for a crime. This claim might appear puzzling and, while she provides other convincing arguments against criminal blame, Kelly does not extensively defend this particular argument. To offer support for this view, I reflect on the often overlooked distinction betweenmoral blame and criminal blame to show how the latter, unlike the former, is exclusionary and stigmatising. Secondly, I address the claim put forth by Kelly that blame should play no role in the criminal justice system at all. In light of her argument about the optional nature ofmoral blame, I explore the possibility that the state should leave open to victims the option to blame criminal wrongdoers in restorative justice conferences. I argue that in such contexts blame would not have the same exclusionary features of criminal blame in traditional settings and that it could serve some valuable aims articulated by communicative theories of punishment, such as the restoration ofmoral relationships. (shrink)

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I here respond to several points in Faucher and Machery’s vigorous and informative critique of my volitional account of racism (VAR). First, although the authors deem it a form of "implicit racial bias," a mere tendency to associate black people with "negative" concepts falls short of racial "bias" or prejudice in the relevant sense. Second, such an associative disposition need not even be morally objectionable. Third, even for more substantial forms of implicit racial bias such as race-based fear or disgust, (...) Faucher and Machery offer no account or explanation of when we should consider these racist, in whom, in what respect(s), or why. So, findings of implicit racial bias pose no clear objection to VAR. Fourth, because VAR allows not only racial hate, but also callous indifference, disdain, and other forms of racially driven disregard, to be racist,VAR is not "psychologically monist." Fifth, as VAR allows racist attitudes to be immoral in more than one way, offending against both themoral virtues of benevolence and justice, VAR is not "morally monist" either. I also reveal problems with some of Faucher and Machery’s other claims: Faucher and Machery take too narrow a conception of the types of psychology that can contribute to understanding racism; the internal complexity of hatred, which they approvingly mention, is irrelevant to VAR’s truth and undermines part of their criticism of VAR; whether some forms of racial bias are "racial ills" is irrelevant to VAR, which only analyzes racism; over-attention to implicit racial bias may cloak or exacerbate some of our society’s racial ills, or even constitute a new one. I conclude by noting that Faucher and Machery are not just critics of VAR but also allies of VAR in important controversies against those who insist racism lies primarily in social structures and institutions. (shrink)

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Existing research on identity compartmentalization highlights concerns aboutmoral (ir)responsibility arising from the incomplete integration of multiple role identities necessary for exercising fullmoral agency. Our study examines the (non)recognition of otherness by managers in morally ambiguous situations during industry-level changes. We adopt adialogue-based approach, inspired by Bakhtin, and Ricoeur, to analyze compartmentalization from the perspective of polyphonicdialogue. Through an analysis of 61 interviews across four distinct change contexts, we identify fivedialogue dynamics (...) that either hinder or facilitate the recognition of alternativemoral perspectives, shaping the formation ofmoral polyphony. We contribute to current understandings of compartmentalization by emphasizing its dialogical and fluid nature, the generative potential of division, and the role of conflictingmoral convictions in change situations, as an ideal context for fosteringmoral polyphony. (shrink)

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The world has changed in the last few decades. While the enforcement of international issues may once have been undermined by differences in transnational institutions, the onset of globalisation has led to a greater willingness amongst states to cooperate with each other. It is suggested that this could be a positive development for, amongst other things, gradually tackling climate change, global poverty and the greater realisation of human rights. What is needed is a period of reflection of how far we (...) have come and how we can use this to change for the future. (shrink)

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Explainable artificial intelligence has become a vitally important research field aiming, among other tasks, to justify predictions made by intelligent classifiers automatically learned from data. Importantly, efficiency of automated explanations may be undermined if the end user does not have sufficient domain knowledge or lacks information about the data used for training. To address the issue of effective explanation communication, we propose a novel information-seeking explanatorydialogue game following the most recent requirements to automatically generated explanations. Further, we generalise (...) ourdialogue model in form of an explanatorydialogue grammar which makes it applicable to interpretable rule-based classifiers that are enhanced with the capability to provide textual explanations. Finally, we carry out an exploratory user study to validate the correspondingdialogue protocol and analyse the experimental results using insights from process mining and argument analytics. A high number of requests for alternative explanations testifies the need for ensuring diversity in the context of automated explanations. (shrink)

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Recently,moral deliberation within care institutions is gaining more attention in medical ethics. Ongoing dialogues about ethical issues are considered as a vehicle for quality improvement of health care practices. The rise of ethical conversation methods can be understood against the broader development within medical ethics in which interaction anddialogue are seen as alternatives for both theoretical or individual reflection on ethical questions. In other disciplines, intersubjectivity is also seen as a way to handle practical problems, and (...) methodologies have emerged to deal with dynamic processes of practice improvement. An example is responsive evaluation. In this article we investigate the relationship betweenmoral deliberation and responsive evaluation, describe their common basis in dialogical ethics and pragmatic hermeneutics, and explore the relevance of both for improving the quality of care. The synergy between the approaches is illustrated by a case example in which both play a distinct and complementary role. It concerns the implementation of quality criteria for coercion in Dutch psychiatry. (shrink)

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Plato, in his dialog Charmides, presents the question of how society can determine whether a person who claims superior expertise in a particular field of knowledge does, in fact, possess superior expertise. In the modern era, society tends to answer this question by funding institutions (universities) that award credentials to certain individuals, asserting that those individuals possess a particular expertise; and then other institutions (the journalistic media and government) are expected to defer to the credentials. When, however, the sequential reasoning (...) and theorizing and conclusion-stating of generation after generation of credential-bearing experts (i.e., scientists) leads to the assertion of the truth of statements that large segments of society find to be in conflict with the statements of persons who have earned credentials of expertise bestowed by an alternative institutional structure (i.e., religious teachers), representatives of the people are put to a choice. And when the conflicting statements present substantial implications for themoral and sexual behavior of people in the society, addressing the conflict brings into play not only the highest intellectual speculations and analyses, but also the most animal emotions and motivations. This paper, taking the form of a dialog, presents a scientist (Avram Codosia) named after an ancient Jewish patriarch and makes him a supplicant to a U.S. Senator (Helen Astartian) named after a pagan goddess. The stakes turn out to be not merely financial and intellectual, but personal andmoral, involving the scientist's son (Isaac), an art student, and the senator's niece (Halia), a philosophy student. In a four-phase encounter, the paper hopes to offer some innovative observations on age-old issues and to stimulate productive new thinking on questions that too often seem to be debated by means of repetitions of the same old points. (shrink)

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Se busca rastrear la imagen que Platón tiene de Heráclito y articularla con la estructura argumentativa del Cratilo, para comprender las necesidades textuales a las que responde la doctrina del flujo perpetuo, es decir, la discusión sobre la corrección (ὀρθότης) del nombre. Gracias a la inclusión del testimonio heraclíteo, resulta posible rastrear la presunta consolidación de la tesis sobre los nombres primarios y los secundarios como el eje de la separación entre dos planos de realidad (uno estable y uno móvil) (...) y de la teoría de las Ideas -es decir, como la base de la epistemología platónica presente en los diálogos de madurez-. The article seeks to trace the image Plato has of Heraclitus and connect it with the argumentative structure of the Cratylus in order to understand the textual needs that give rise to the doctrine of perpetual flux, that is, the discussion regarding the correctness (ὀρθότης) of names. The inclusion of Heraclitus's testimony makes it possible to trace the alleged consolidation of the thesis regarding primary and secondary names as the axis of separation between two levels of reality (one stable, the other, changing) and the theory of Ideas -that is, as the basis of Plato's epistemology as set forth in the late dialogues-. (shrink)

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Dialogues onmoral education is directed at persons who wish to encounter many of the major issues confrontingmoral education in an interesting and highly readable fashion.

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The article is based on the assertion that conflict constitutes an important element of social reality both in itsmoral and political aspect. The conflicts of: Antigone and Creon, Socrates and Athens, Christ and the Pharisees, Gandhi and the British, M.L. King and the racists, have clearly contributed tomoral development. Conflicts arise from the human need of using one’s freedom in questioning the existing order, in distrusting every truth. It is not the fact of the existence of (...) conflicts that is bad for a civil society, but the lack of skills to solve them. Hence the importance of the need for adialogue in civil society. The author presents various kinds ofdialogue and supports rationality as amoral stand. (shrink)

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In this engaging and accessibledialogue, four students offer contrasting arguments on the nature and scope of morality. While specific social policy issues, such as animal rights and racism, come into play, the discussions focus on more general--and fundamental--questions, including: Does morality limit personal freedom? Is morality relative to culture, or is it universal? What is the motivation to bemoral? Is religion in tension with secularmoral principles? Does science undermine morality? Can a common morality emerge (...) out of the diversity of human interests? A glossary of important terms and suggestions for further reading are included. (shrink)

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BackgroundMoral distress is a phenomenon that can lead to an imbalance of the mind and body. There are many coping strategies to overcome the obstacles that lead the subject to this condition. Some coping strategies are capable of being achieved through the cultivation ofmoral resilience. Aim The aim is to identify the strategies ofmoral resilience in the nursing management of University Hospitals in Brazil. Research design The research design is the qualitative study with discursive (...) textual analysis. Participants and research context : 44 nurse managers and nurses in leadership positions participated in a total of 30 University Hospitals in Brazil. Data were collected online, using a questionnaire with open questions. Ethical considerations The Ethics Committee approved the study. Participants received information about the research, agreed to respond to the questionnaire, and were guaranteed anonymity. Findings Personal adaptive strategies (intrapersonal and interpersonal) and organizational collaborative strategies (intrinsic and transformational management) emerged from this process. The intrapersonal strategies involved elements of rationality, flexibility, rebalancing practices,moral courage, and detachment. The interpersonal strategies addressed support networks, team involvement, and dialog. Organizational strategies dealt with actions which reorient ethical infrastructure, ethical education, and psychological protection, as well as fostering dialogical relationships, empowerment, and cooperation. Conclusion From the perspective of social historical construction, it is understood that developing personal and organizational strategies is essential to cultivatingmoral resilience. (shrink)

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In part 12 of Hume's Dialogues concerning Natural Religion, Philo famously appears to reverse his course. After slicing the Argument from Design into small pieces throughout most of the first eleven parts of the Dialogues, he suddenly seems to endorse a version of it.

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The decades following the Second Vatican Council witnessed Catholic theology's break from classicism. Deductive, classical theology was replaced by an empirical, historically minded theology. The result wasmoral confusion and intellectual controversy whose effects are still felt by the Church. Benedict Ashely agreed that some revision inmoral theology was necessary after Vatican II to formulate and integrate the mysteries of the Catholic faith. The question was how such teachings could be reformulated while preserving their substantive content. Ashley (...) presents a method of theological reflection that challenges the subjectivity, relationality, and language of historical mindedness with a tradition focusing on Scripture, the Magisterium, sound natural science, and a considered relationship between subjectivity and objectivity. This volume also contains commentary by four distinguished scholars: Matthew McWhorter provides an intellectual biography of Ashley, examining the development of this thought before and after Vatican II. Rev. Cajetan Cuddy, OP, reviews Ashley's philosophical theology in its principles, especially as grounded in natural law philosophy. Matthew Minerd assesses Ashley's approach to the authority of the Catholic Magisterium, the papacy, and the formation of conscience. Rev. Nicanor Pier Giorgio Austriaco, OP, evaluates Ashley's application of hismoral theology to beginning- and end-of-life decision-making. (shrink)

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One in the series New Dialogues in Philosophy, edited by Dale Jacquette, J. Kellenberger brings together a group of hypothetical individuals from different backgrounds with real philosophical views to discuss their ideas on morality andmoral relativism. The dialogues examine arguments for and against adopting a relativistic stance on morality.

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Thedialogue focusses on the distinctions and connections between law and morality. Morality is seen as axiological in character, whereas law is deontological. The possibility of a conceptual tie between goodness (axiology) and duty (deontology) is firmly disputed. Habermas's discursive foundation of ethics is criticized because it seems to confer onmoral principles the status of a priori synthetic truths. Everymoral idea has a cultural relativity which is not taken into account by Habermasiandialogue ethics. (...) Themoral and the legal points of view are kept separate: A law which does not satisfy the requirements of a “minimum content” of natural law is not said to be “law,” but simply falling short ofmoral criteria. The possibility of introducing rational guarantees intomoral discourse is not denied, but doubt remains as to whether there are “right answers” tomoral questions. (shrink)

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The objective of this article is to create an understanding of how the UN sustainable development goals can be used to steer stakeholder engagement for transformative change, meeting global challenges, and navigate a new business-societal practice driven by a values-based business model. The article is a conceptual study with case studies of the role that the SDGs play in multi-stakeholder dialog via the kind of sustainable business-societal practice that takes corporate social responsibility to the next level, where it is embedded (...) in a values-based business model, creating a new meaning to effect real business-societal transformation. Multi-stakeholder dialog implies interactive and communicative engagement with the full range of stakeholders in order to create value for all, employing a societal perspective and using the value network as a basis for effective decision-making. We explain our methodological approach by presenting multi-stakeholder dialog in practice, in the form of multiple case studies. These empirical settings consisted of two values-driven privately owned companies with a strong reporting mechanism and a clear transformation agenda based on the SDG challenges: IKEA and Löfbergs. The empirical study provides the basis for our proposed model. This article makes an original contribution to the study of the use of SDGs in management and service research. It investigates steering and navigating processes in specific contexts in order to determine what should be subject to legal enforcement and what comprisesmoral and/or ethical value, particularly at the societal level. (shrink)

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In John Dewey &Moral Imagination, Steven Fesmire blames "Plato's low estimation of imagination in the Republic and Ion" for the denigration of imagination's role inmoral deliberation (61). He argues that John Dewey's dramatic rehearsal better integrates imagination into the process ofmoral deliberation. His treatment of Plato represents a habit among pragmatists to reduce Dewey's reading of Plato to the polemics present in major works, such as The Quest for Certainty. In fact, Plato was Dewey's (...) favorite philosopher, and he claimed that "[n]othing could be more helpful to present philosophizing than a 'Back to Plato' movement" (LW 5:154).1 Following the scholarship of John Herman Randall and Henry Wolz reveals .. (shrink)

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The aim of the paper is to analyse the concept ofmoral perception.Moral perception gets characterized as a distinctive, non-inferentialmoral response to concrete situations. In order to relatemoral perception with a suitable model ofmoral cognition the position labelled morphological rationalism is elaborated.Moral judgment follows a dynamical model of reasons, according to which reasons are situated in an agent’s structured morphological background, chromatically illuminating the judgment. The key claim is that (...) such a model is particularly well-suited to accommodatemoral perception. From such a perspective some practical implications are elaborated. (shrink)

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An interpretation and critical re-construction is offered of David Hume's argument on cultural relativism in the essay ‘ADialogue’. For any issue ofmoral disagreement, Hume contends, either one side can be shown right and the other wrong, or imprecision inmoral principles leaves room for more than one reasonable view, or the disagreement concerns a morally indifferent aesthetic matter, or it is caused by ‘artificial’moral sentiments. In each case, relativism is the wrong view. Following (...) an analysis of each disagreement type, and the crucial notion of ‘artificial’ views, it is concluded that Hume's anti-relativist argument is sound. (shrink)

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This article explores and examines some of the findings from the burgeoning field of evolutionary psychology. How important are these results to our understanding of morality and ethics? In addition, more specifically, how important are theses results to our understanding of business ethics? I believe that the jury is still out on these questions. This article: (1) summarizes some of the strengths of evolutionary psychology (of which there are several); (2) identifies specific findings and suggests that many of these findings (...) are overstated and exaggerated; and (3) points out several methodological limitations and weaknesses. The article does not, in the end, recommend jettisoning evolutionary psychology. To the contrary, its point is that evolutionary psychology is a potentially useful method among many others to help us to better understand our "moral universe/' However, evolutionary psychology will never allow us to pierce through "the illusions that evolution and culture have saddled us with" as the psychologist Steven Pinker overpromises. This is true for the simple reason that science itself Í5 both a product of evolution and a cultural practice. The aspiration of some evolutionary psychologists to transcend evolution (nature) and culture (nurture) through science is itself a dangerous illusion. Nevertheless, evolutionary psychology's modest findings to date are a welcome contribution to anyone interested in making better and wiser ethical decisions, business or otherwise. The more knowledge we gain about our own brains and how they functions the better. These findings, however, should be subject to the same systematic scrutiny and healthy skepticism one would apply to anymoral or ethical claim regardless of its origins. That is the purpose of this article. (shrink)

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This study explores the possibility of a philosophicaldialogue between Confucius and Kant on _moral metaphysics_, focusing on their respective understandings of the foundations of morality, ethical duty, and the ultimate purpose ofmoral life. While Kant’smoral philosophy is grounded in a rigorous metaphysical system of reason and autonomy, Confucius presents morality as an embodied practice, deeply intertwined with social harmony, ritual propriety (_li_), and human-heartedness (_ren_). Despite their differing philosophical frameworks—one rooted in Western rationalism and (...) the other in Confucian ethical humanism—theirmoral inquiries share fundamental concerns regarding the cultivation of virtue, the role ofmoral education, and the struggle againstmoral decay. This article engages in a comparative analysis of Kantian and Confucianmoral thought by examining their respective approaches to _moral self-cultivation, duty, and the metaphysical grounding of ethics_. Through a cross-examination of their ethical philosophies, the study aims to reveal their commonalities and divergences inmoral construction, particularly in relation to the role of divine will,moral autonomy, and the ultimate purpose of ethical life. By situating thisdialogue within the broader discourse of religious philosophy, the paper highlights how Confucius and Kant contribute to ongoing debates about the relationship between morality, metaphysics, and religious belief. It further explores whether Kant’s categorical imperative and Confucius’ virtue ethics can be reconciled in a philosophical framework that bridges Eastern and Westernmoral traditions. This study offers a fresh perspective on the universal and context-specific aspects ofmoral metaphysics, contributing to thedialogue between religious philosophy, ethics, and cross-culturalmoral reasoning. (shrink)

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Are digital subjects in virtual reality morally equivalent to human subjects? We divide this problem into two questions bearing, respectively, on cognitive and emotional equivalence. Typically, cognitive equivalence does not hold due to the lack of substantialist indistinguishability, but emotional equivalence applies: digital subjects endowed with face or language elicit emotional responses on a par with real-world pleasure, desire, horror, or fear. This is sufficient for projectingmoral traits on avatars in the metaverse or on dialog systems based on (...) large language models. Our main case study is a chatbot trained on the chat history between a Canadian man and his deceased fiancée. To demonstrate emotional equivalence and the mechanism ofmoral transfer, we compare digital devices with the functioning of oracles in a story by Plutarch and in a narrative that draws on the book of Genesis. Finally, we note that, along with the projections of ethical issues, humans also tend to bring real-world solutions ofmoral conundrums into extended reality. We argue that the lack of cognitive equivalence makes such projections problematic as they lead to overpolicing and a sanitized metaverse. (shrink)

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The main aim of our paper is to identify the potential limits of Socraticdialogue inmoral education. These limits will be identified using a) the original ancient writings preserving several versions of Socrates’dialogue, and b) modern writing on the Socrates’dialogue inmoral education. We will determine whether these limits are to be found in the writing of Plato or Xenophon, or rather in the problems and paradoxes of this type of education. We (...) assume that a historical exploration of the original Socratic philosophy will help us to more easily identify the limits and problems inmoral education. However, our intention is not to reject the Socraticdialogue as such, but merely to point out some of the potentially controversial aspects of its use inmoral education. (shrink)

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Is a rational approach always able to resolve intercultural conflicts about values and morals? The leading questions of this paper deal with the relationship between cultural difference andmoral reasoning, the possibility to argue about cultural differences and the possibility of rational grounds for interculturaldialogue. The underlying idea is that a true intercultural attitude needs a serious theoretical and methodological reflection in order to be aware of the limits of understanding and the pitfalls of universalism. In the (...) first part of the paper I will give a general account of cultural difference and why does it matter from amoral point of view. In the second part I will deal with the issue of rationality, arguing for a pluralistic account of reason. Then I will focus on its relation with cultural differences, outlining some features ofmoral reasoning as interculturaldialogue. (shrink)

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The design and implementation of clinical ethics support is attracting increasing attention. Often, the characteristics and aims of clinical ethics support are translated into practice in a top-down, programmatic manner. These characteristics and aims then remain a constant feature of the clinical ethics support functions within the organisation. We argue that the characteristics of clinical ethics support should be reflected in the implementation strategy. Inspired by dialogical, pragmatic and hermeneutic perspectives on clinical ethics support in general andmoral case (...) deliberation in particular, we argue for a dialogical approach to implementing clinical ethics support, based on open, ongoing discussion with healthcare professionals about how they conceive clinical ethics support. Based on research and experience with variousmoral case deliberation implementation projects in mental healthcare, we present a theoretical framework for dialogical implementation and heuristic guidelines for implementingmoral case deliberation in mental healthcare, which take into account the dialogical characteristics ofmoral case deliberation and some specific features of mental healthcare. (shrink)

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Is a rational approach always able to resolve intercultural conflicts about values and morals? The leading questions of this paper deal with the relationship between cultural difference andmoral reasoning, the possibility to argue about cultural differences and the possibility of rational grounds for interculturaldialogue. The underlying idea is that a true intercultural attitude needs a serious theoretical and methodological reflection in order to be aware of the limits of understanding and the pitfalls of universalism. In the (...) first part of the paper I will give a general account of cultural difference and why does it matter from amoral point of view. In the second part I will deal with the issue of rationality, arguing for a pluralistic account of reason. Then I will focus on its relation with cultural differences, outlining some features ofmoral reasoning as interculturaldialogue. (shrink)

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