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The purpose of this paper is to revisit philosopher Hannah Arendt's classic study of the banality of evil in light of posthumously published works bearing on moral psychology and philosophy.

Largely expository and interpretive, this conceptual paper articulates Arendt's approach to morally responsible thinking, with an emphasis on managerial decision making. Arendt's practical ethics draws, in part, on Kantian aesthetic theory, providing an original but unfinished account of “the life of the mind” and personal responsibility in community.

Arendt contends that humans can, and are morally obliged to, use conscience, imagination and reason to avoid evil‐doing; that self‐critical introspection, active imagination and representative judgment are essential for moral decision making, especially in times of moral crisis; and that neither profit nor pressure can justify breaching fundamental responsibilities to humanity.

This paper discusses, but does not critique, Arendt's oeuvre. It interprets, connects and applies ideas from disparate works relating to responsible moral psychology.

Confronting a “modern crisis” in values, Arendt acknowledged pressures on leaders to fulfill organizational objectives, even those effecting harm which violate deeply‐held personal ethics. Warning against temptations to divide selves into a “personal” moral self and a compartmentalized “organisational self,” she prescribed ways of thinking and judging to counteract thoughtless evil‐doing.

The paper connects Arendt's privative analysis of evil‐doing in Eichmann in Jerusalem with later works which delineate shared human mental capacities and processes which facilitate morally responsible leadership, independent of culture or context.

The paper considers the phenomenon of Big Data through the work of Hannah Arendt on technology and on thinking. By exploring the nuance to Arendt’s critique of technology, and its relation to the social and political spheres of human activity, the paper presents a case for considering the richness of Arendt’s thought for approaching moral questions of Big Data. The paper argues that the nuances of Arendt’s writing contribute a sceptical, yet also hopeful lens to the moral potential of Big Data. The scepticism is due to the potential of big data to reduce humans to a calculable, and thus manipulatable entity. Such warnings are rife throughout Arendt’s oeuvre. The hope is found in the unique way that Arendt conceives of thinking, as having a conversation with oneself, unencumbered by ideological, or fixed accounts of how things are, in a manner which challenges preconceived notions of the self and world. If thinking can be aided by Big Data, then there is hope for Big Data to contribute to the project of natality that characterises Arendt’s understanding of social progress. Ultimately, the paper contends that Arendt’s definition of what constitutes thinking is the mediator to make sense of the morally ambivalence surrounding Big Data. By focussing on Arendt’s account of the moral value of thinking, the paper provides an evaluative framework for interrogating uses of Big Data.

The landscape of the Probation Service in England and Wales continues to be challenged by issues of priorities, workload, and lack of meaningful relationships between offenders and practitioners. In this climate of uncertainty and ‘transformation’, vulnerable offenders on probation become the ones mostly affected due to management plans and license conditions that do not respond to the variability of their needs. This chapter explores the older individuals on probation and uses the framework of Multi-Agency Public Protection Arrangements (MAPPA) to examine the extent to which it may accommodate the needs of this group of offenders in an otherwise risk-based context. This study draws ideas from previous research of the author and aims to develop the existing limited academic attention that older offenders supervised under specialised probation contexts have received. The structure of the chapter remains doctrinal in nature as a response to the need for a more comprehensive and inclusive perception of the risk of reoffending later in life and its implications for bespoke community reintegration strategies. This approach also allows for theorisation of MAPPA’s multi-agency structure and its prospects for the rehabilitation of older offenders. This study finds that as MAPPA only manages violent and sexual offenders, the ‘older MAPPA offender’ becomes a special category for probation that may exhibit a variety of needs and life circumstances. It thereby becomes even more important for these offenders that a constructive working relationship between them and the probation officer is in place. This supports the latter in appreciating what factors lead the individual to offending later in life, and what interventions may be most effective to address their risk of reoffending as well as their needs in the community.

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The influence of trade unions and the cross‐cutting of gender and ethnicity on career development is a neglected area of study. By drawing on research in four UK trade unions, this paper engages with the career impact of unions on black and minority ethnic women trade union activists. In particular, it explores the career impact of three key areas of analysis: the gendered and ethnicised order, union networks and the career indeterminacy of union women. The experience of the women in our study demonstrated how careers are constrained by a complex set of racist and gendered forms. Union networks are shown to be an important arena for union involvement and personal development. Such networks facilitate the development of personal resources to challenge injustice in the workplace but they also provide a range of knowledge and skills that provide greater degrees of freedom in the way that an individual's career may unfold.

Every employee embodies manifestations of every demographic that attach to him or her different minority and majority statuses at the same time. As these statuses are often related to organizational hierarchies, employees frequently hold positions of dominance and subordination at the same time. Thus, a given individual’s coping strategies (or coping behavior) in terms of minority stress due to organizational processes of hierarchization, marginalization, and discrimination, are very often a simultaneous coping in terms of more than one demographic. Research on minority stress mostly focuses on single demographics representing only single facets of workforce diversity. By integrating the demographics of age, disability status, nationality, ethnicity, race, sexual orientation, and religion into one framework, the intersectional model proposed in this chapter broadens the perspective on minorities and related minority stress in the workplace. It is shown that coping with minority stress because of one demographic must always be interpreted in relation to the other demographics. The manifestation of one demographic can limit or broaden one’s coping resources for coping with minority stress because of another dimension. Thus, the manifestation of one demographic can determine the coping opportunities and coping behavior one applies to situations because of the minority status of another demographic. This coping behavior can include disclosure decisions about invisible demographics. Therefore, organizational interventions aiming to create a supportive workplace environment and equal opportunities for every employee (e.g., diversity management approaches) should include more demographics instead of focusing only on few.

Nineteenth-century animal protectionists endeavored to frame laws that gave animals direct legal protections, and they conducted large-scale public education campaigns to define the harm of cruelty to animals in terms of animals’ own suffering. However, animal suffering was only one of the many possible definitions of cruelty's harms, and when judges and other legal interpreters interpreted animal protection laws, they focused less on animal suffering and more on human morality and the dangers of cruelty to human society. Battling over the definition of human guilt for cruelty, protectionists and judges drew and redrew the boundaries of the law's reach and the moral community.