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This paper aims to explore the root cause of growing gap in Islamic moral ideals and practices by examining paradigmatic foundation and moral axioms of Islamic business ethics. It compares and contrasts Tawhidi and secular paradigms in terms of their moral axioms and ethical mandates.

The paper first presents the paradigmatic foundation of Islamic ethics, namely, ihsan ethics. Second, it compares Tawhidi paradigm of Islam with secular paradigm in respect to their ontological, axiological, anthropological and teleological differences. Third, it links to Islamic moral axioms to the relevant paradigmatic pillars. Fourth, it defines “ihsan ethics” based on Tawhidi paradigm and moral axioms. Finally, it sheds some light on the gap between moral ideals and realities through the theory of ihsan ethics.

The paper attempts to provide strong conceptual and theoretical tools to understand ethical problems in the Muslim societies. The paper makes a strong case that Muslim minds shall be de-secularized to perceive the reality, truth and telos within Tawhidi worldview. As Muslims reach the level of ihsan by perceiving transcendental reality, they are likely to practice what they preach.

The paper proposes “ihsan ethics” based on Tawhidi worldview and Islamic moral axioms.

The purpose of this paper is to contribute to the elaboration of a comprehensive moral framework for designing and implementing diversity practices. In so doing, it employs distinct ethical theories that not only elevate respect for differences to an end, but also provide a set of principles, virtues or values conducive to the formation of an inclusive work environment.

A literature review, in particular contributions critical to current implementations of diversity management, may provide the basis of a non-instrumental approach to diversity issues, allowing for an inclusive and participative workplace. The paper suggests that such an endeavor can be founded on the concepts of organizational virtue, care or human dignity alternatively. In this respect, a theoretical context demonstrating the very way these concepts influence and inform diversity issues, is elaborated, analyzed and properly discussed.

Three distinct theoretical frameworks capturing the importance of major ethical traditions based on dignity, organizational virtue and care, for reconceptualizing diversity issues, are introduced. It is proposed that non-utilitarian philosophical ethics (and more specifically, Kantian deontology, Aristotelian virtue ethics or ethics of care) is in a position to provide a rationale for diversity policies that affirm the diverse other as a valued end.

The authors argue that a corporation is in a position to develop ethically-informed diversity initiatives that may effectively combine performance with an affirmation of the value of the diverse other.

The authors argue that a corporation is in a position to develop ethically-informed diversity initiatives that may effectively combine performance with an affirmation of the value of the diverse other.

The paper offers certain insights into the particular conditions that may help organizations design and implement a diversity strategy facilitating thriving and fulfillment of diverse others, grounded on the priority of dignity, virtue or care respectively. Such a perspective, permeating vision, culture and leadership, is invested with a potential that overcomes the managerial instrumentality, so strongly denounced by the majority of critical diversity scholars.

What leads a person to commit a crime, an act which not only violates moral norms and rules but also what are often considered to be among the most serious legal ones? A wide variety of social scientists, including psychologists, economists, and sociologists, have offered answers to this question. The current paper aims to take a different approach, offering an explanation drawn from the moral psychology of a pre‐eminent philosopher, Immanuel Kant.

While best known for his duty‐based ethics and the categorical imperative, Kant had a very rich conception of character, strength, and willpower that can inform the understanding of why persons choose to commit criminal acts. This short paper begins with a brief description of Kant's moral psychology, and then surveys a number of topics within the criminal law to which this can be applied, such as normative considerations in criminal penalties, Hart's distinction between internal and external points of view on the law, mens rea and mental illness, how people regard different criminal prohibitions, and how punishment does and should affect people's choice.

The paper emphasizes the effect of the normative status of criminal laws and penalties on the choice and action of morally imperfect persons, which contrasts with the overly simplistic models of criminal behavior of other social scientists, which are based on calculations of costs and benefits alone.

The paper introduces Kant's rich but little‐known moral psychology into the discussion of criminal psychology, bringing a different angle to topics such as motivation and responsibility that are primary areas of focus for psychologists, criminologists, and philosophers.

The problem this essay addresses is the IS‐OUGHT problem as it is related to science, economics and ethics. The problem is especially provocative in ethics, for though ethics would seem to concern the OUGHT most directly, not a few thinkers have despaired of ever finding a way to ground ethics in an IS of some sort. Parallel to this is the dual challenge confronting economics: to ground economics is the IS, in reality, and at the same time warrant and ground economically prescriptive statements, that is, to justify OUGHT statements in economics.

Purpose – Using Whitehead's notion of prehension in a critical reappraisal of phenomenology, a different kind of understanding of subjectification and objectification is being proposed in which subjectification is that which enables action as a multiplicity or virtuality, and objectification enables actuality.

Approach – A critical engagement with literature on objects, including Gabriel de Tarde, Alfred North Whitehead, Martin Heidegger and Graham Harman, is used to develop an original conception of objectification and subjectification. This is applied to debates about objectification in pornography.

Findings – This approach enables us to better understand the theoretical underpinnings of empirical philosophies such as Actor Network Theory in support of the argument that objects are capable of action. While subjectification is folded within the process of prehension as the opening of the virtual, it is logically possible to argue that objects are a matter of concern for ethics. This also means that in terms of the pornography debate, the pornographic object as such can be held accountable. We do not have to accept the instrumentalist argument that ‘what you do with it defines its ethics’.

Originality/value – The argument that objects are capable of action has thus far not been pursued in relation to questions of ethics as opposed to politics.

The purpose of this study is to examine the primary sources and methods of Web-based messaging during the early stages of the coronavirus pandemic. The authors use ethical lens to develop a conceptual framework to inform and reduce conflicts of Web-based messaging associated with COVID-19.

This paper provides a comprehensive review of three different ethical schools and identifies the cohesive theme of common good across them. Common good leading to a greater good serves as the overarching ethical construct for Web-based messages that focus on society and not the singular individual, business or political ideology.

The findings suggest that the ethical construct of common good focuses on prioritizing the society over the individual and draws upon utilitarian principles focused on consequences, Kantian principles focused on intentions and Aristotelian principles focused on the definition of good. Web-based messaging on COVID-19 originates from diverse public and private sources and ethically can be governed by adherence to achieving the greatest good for society. Pervasive conflicts with COVID-19 messaging can be mitigated by pursuing a more ethical agenda with messages.

This manuscript provides a conceptual framework, based on ethical principles, to serve as a blueprint for Web-based messaging during a pandemic. This work offers an ethical perspective for communication during a pandemic and it is original in conceptualizing the components of Web-based messaging and decomposing them into the different levels where conflicts can occur. This article can serve as a template for Web-based communication pertaining to future pandemics and other events that benefit from prioritizing the impact on society over the impact on the individual.

PurposeThis paper aims to discuss one of the most critical issues of our time, impediments to global ethics, and seeks to explore the question more intensely for a better outcome.Design/methodology/approachThe Robert J. Rutland Center for Ethics at Clemson University was the venue for an annual four‐day event to reflect and discuss ethics, ethical principles, and the framework for ethical decision making. The theme for 2004's seminar was Ethics in Politics – the 5th Annual Ethics across the Curriculum. Four philosophy professors each presented ethics from a slightly different angle with specific cases provided to better illustrate the points raised. In addition, several cases were assigned to groups while each of the four professors acted as discussion leaders.FindingsThe paper begins with the information provided by the seminar instructors. It is followed by the creeping case – a case that is followed by a series of variations that change it in important ways. Additional suggestions are provided for analysis of the case. Some concluding remarks are provided at the end together with relevant passages from the 9/11 Commission Report.Originality/valueThis paper is the writer's contribution to the seminar in the form of a creeping case on the ethics of oil, weapons, and the Middle East.