By Yuichi Shionoya (auth.), Prof. Emeritus Yuichi Shionoya, Prof. Kiichiro Yagi (eds.)
This ebook is the results of the 1st SEEP (Studies in monetary Ethics and Philosophy) convention that was once held in Asia. Fist, the Western culture is reinterpreted and restated by means of the 2 editors with their different standpoint of advantage ethics and communicative ethics. Then, new ways comparable to "critical realism", "reciprocal delivery", "evolutionary idea" and "cultural reviews" are utilized to appreciate moral difficulties in economics. extra, unlike the reassessment of Scottish ethical philosophy and German Romanticism, chinese language, jap, and Korean moral pondering is tested lower than the trendy standpoint. This booklet doesn't omit the reflections on present difficulties round the penetration of corruption and the primacy of shareholders'value within the box of business.
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Additional info for Competition, Trust, and Cooperation: A Comparative Study
A statistical discrimination might be self-reinforcing [see ARROW (1972) and ACKERLOF (1984)] and thus become the base of norms and institutions as well as culture. 37 KIICHIRO YAGI case this kind of coupling of exchange forms a closed network in a small circle, the adherence to the trust relation to a partner can be compensated by others' trust in the same circle where overlapping commitment reduces the possibility to be cheated. ll We now return to Yamagishi's discussion of the concept of trust 12 .
Apart from the trustworthiness of the partner B, the difficulty here is twofold: First, it is difficult to apply A's norm to the unknown possession of B. Second, it is difficult to know whether the application of B's norm to A's possession comes in accord with A's judgment. In the relation between two 'conformists' (equation (4) and (6)), A's trust is: Ta(Lb(Na(Dap))) and Ta(La(Nb(Dbq))), the problem of applicability of norms to possessions on the partner's side is solved. However, in giving the trust to B, A has no real ground to do so except for his conformist tendency.
Lawson 1997, p. 62) so an anthropology is a presupposition of any discussion in ethics. Just as any cognitive claim presupposes an implicit view of the nature of reality, so any moral claim implicitly presupposes a conception of human nature. 47 TONY LAWSON It seems to me, then, that moral discourse has these features in common: an anthropology is presupposed, (some 4) being is implicitly (at least) taken as having, or perhaps being, intrinsic worth or value, and actions which facilitate human being and well being, or survival and flourishing, are considered to be morally good.