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Concept Book Summary
 
Choosing the Right Thing to Do
 
David Shapiro
 
Berrett-Koehler Publishers
,
1999
 
Copyright © 1999 by David A. Shapiro
 
Concept Book Summary Table of Contents
 Chapter 1:
 
The Color of Moral: What Makes Right Acts Right?
 
Printing Help
Chapter 1: The Color of Moral: What Makes Right Acts Right?
 
How to Tell Right from Wrong
 
"We're far less convinced about the reality of our moral judgments than we are of our other judgments—and given the important role that theformer play in our lives, this seems strange." 
 
[985 characters] 
Chapter 2: The Moral Spectrum: Broadening Our Perspective on the Right Thing to Do
 
How to Decide What is the Right Thing to Do
"Examining the way a person resolves moral dilemmas provides insight into his or her decision-making process." 
 
[1185 characters] 
Chapter 3: Right at Work: Doing Right by Co-workers and Customers
 
Ethical Issues at Work
 
"Most businesspeople are interested in doing the right thing—up to a point." 
 
[950 characters] 
Chapter 4: Right in Love: Doing Right by Friends, Family Members, and Loved Ones
 
Ethical Relationships
 
"What makes it difficult to consistently treat others as we ought to treat them is that, often, our interests conflict." 
 
[856 characters] 
Chapter 5: Right in Place: Doing Right by the Planet
 
Nature and Ethical Behavior 
 
"Divergent positions on the relationship between evolution and morality are evidence of a fascinating dialectic at work, as researchers and theorists from a variety of disciplines attempt to uncover the origins of human morality." 
 
[1429 characters] 
Chapter 6: Right on Purpose: Doing Right by Yourself 
 
Doing the Right Thing
 
"We need to make a regular effort to develop our appetite for the authentically good." 
 
[790 characters] 
Chapter 7: Doing the Best We Can Do: Reflections on Our Moral Legacy
 
Importance of Tolerance
 
"History's greatest horrors have been committed in the name of morality." 
 
[798 characters] 
 
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How to Tell Right from Wrong
 
"We're far less convinced about the reality of our moral judgments than we are of our other udgments—and given the important role that the former play in our lives, this seems strange." 
 
Pages: 24-34
 
All of us, at one time or another—and many of us, at
many
times or another—have made what we obviously recognize as the
wrong move
. You know, the
wrong move
: deciding to start tearing up the old linoleum on your kitchen floor at 5:30 in theafternoon on a Sunday. Or figuring you can save a few dollars by cutting your own hair the night before that big presentationfor your boss.In matters practical, financial, or work-related, we tend to easily identify one choice as better than another. The decision totake that "short-cut" on the way to the airport was a bad one. The choice not to invest in your brother-in-law's multilevelmarketing scheme was good.And yet, oddly, we tend not to be so forthright when it comes to matters of greater import: matters of moral concern. Whilewe have no problem admitting we made even a relatively major bad financial decision—"I did a bad thing by investingheavily in last month's hot new Internet-based communications protocol," for instance—we're reticent to cop to evensomewhat minor moral mistakes: "No, it wasn't wrong to insult the hotel clerk for losing my reservation; handling iratecustomers is part of her job and she just has to deal with it."This isn't to say that we don't pass moral judgments on ourselves and others; five minutes listening to talk radio demonstrates beyond a shadow of a doubt that we do. Rather, the point is we're far less convinced about the reality of our moral judgmentsthan we are of our other judgments—and given the important role that the former play in our lives, this seems strange.Many of us, at one time or another, have been sympathetic to a moral position commonly known as "ethical relativism."Essentially, this amounts to the belief that moral judgments reflect nothing more than the opinion of the person making them.
 It's not passing judgment we're concerned about, it's tolerance
.In our reticence to say that someone else is mistaken in their moral beliefs, we are quite rightly advocating tolerance of others' views.When we recognize this distinction, many of us come to see that we are not nearly as relativistic in our moral beliefs as wethought we were. We recognize that having respect for other people's autonomy does not require us to admit that "anythinggoes." We conclude that being tolerant doesn't mean we have to be moral relativists.With this realization, we recognize an inherent problem of relativism: it contradicts itself.Suppose we agree that right and wrong are not entirely relative. Wouldn't it still be the case that whatever people think isright for them
really is
right for them? Isn't everyone a moral expert when it comes to his or her own moral questions?We all may think we are—at least occasionally—but we can't be. In this way, it's a bit like matters of style. The vast majorityof us think we look pretty good, but, on reflection, those in sweatpants and Birkenstocks have to yield the floor to couples incustom-cut designer outfits and handmade Italian shoes.When it comes to ethical matters, this same story holds true. No doubt you've come across someone in your life who has a particularly well-developed moral sense. Someone who just seems to know the right thing to do. This is the person of  practical wisdom, the person who could be picked up and set down in virtually any setting and still be able to make the rightchoices.How does anyone with a talent for making wise moral choices do so? When we see people with practical wisdom in action,it's not obvious how they do it. They make it look easy, effortless, natural.Difficulty in seeing something doesn't mean it doesn't exist. If it did, then we'd have to deny the existence of subatomic particles or, for that matter, the broad appeal of tractor pulls. Moral properties can be hard to see; they can be difficult tosettle on; they can reflect something about the perspective of the person perceiving them. But this doesn't necessarily meanthey aren't real.
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We just have to understand them in a particular way.
The Promise of Perception
 Professional philosophers can—and will!—engage in endless debates over the appropriateness of the analogy between moral properties and relational properties like color. Those of us less interested in establishing academic reputations than inimproving our ability to perceive and choose the right thing to do, however, can still profit from the analogy—even if it turnsout that the folks in teh ivory tower have questions left unanswered.From a practical standpoint, there are a number of benefits that make a strong case for the analogy between moral propertiesas relational properties. These include the following:
First, the analogy enables us to make a good case for the reasonable objectivity of moral properties. Our sympathy for diverse viewpoints doesn't back us into the corner of an "anything goes" relativism. On the other hand, since right andwrong
are
a product of a relationship between the judgment and the judged, there is room for a healthy appreciationof individual differences.
Second, the analogy allows us to recognize that moral progress is possible. We can see how mistaken judgments aremade and that such judgments can be improved upon.
Third, the analogy gives us a framework for improving our own—and others'—ability to perceive and choose theright thing to do. If moral properties are something we perceive, then our perceptions can be improved.
Finally, the analogy encourages us to keep broadening our perspective on the moral issues we face in our personal and professional lives. The promise of improving our judgments in the face of new perspectives compels us to continuallyreevaluate where we stand on the issues. This increases our potential for making better choices and reduces thelikelihood that we will become locked in to a view that no longer reflects our current values and vision for the peoplewe hope to be.
Chapter 2:
 
The Moral Spectrum: Broadening Our Perspective on the Right Thing to Do
 
How to Decide What is the Right Thing to Do
 
"Examining the way a person resolves moral dilemmas provides insight into his or her decision-making process." 
 
Pages: 39-51
 
All of us have, at one time or another, faced a moral dilemma. We've experienced the troubling nature of the question:damned if I do and damned if I don't. Somehow though, we've made a decision—and the way we have says a lot about whowe are.Examining the way a person resolves moral dilemmas provides insight into his or her decision-making process. And when it's
our own
process we're examining, the insight is even more telling.When trying to figure out the right thing to do, people generally appeal to a variety of considerations that can be broken downas follows:
 Feelings vs. Principles
: People either tend to rely on their emotions or to consciously consider rules when makingmoral decisions.
Motives vs. Outcomes
: People tend to be more concerned with either the motives underlying a choice or the outcomesthat follow from it.
 Individual vs. Societal Considerations
: In determining the right thing to do, people tend to refer either to their ownmoral intuitions or to the more generally accepted societal declarations of right and wrong. It's a question of individual character or societal character.Each of these pairs of considerations represents a spectrum along which our decision-making process may fall. We may think of these spectra as
moral spectra
, along which we can locate some of the better-known moral theories in Western philosophy.These seven theories can—at a general level—be understood as approaching the resolution of moral issues by appealing
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