商業(yè)倫理

內(nèi)容概要

　　本書是一本英文影印版教材。原著詳細(xì)闡述了倫理道德與企業(yè)經(jīng)營的關(guān)系、現(xiàn)實(shí)商務(wù)活動(dòng)中的倫理道德準(zhǔn)則等。具體包括：商務(wù)中的倫理原理、商務(wù)與市場、商務(wù)及其交換(生態(tài)學(xué)與消費(fèi)者)、商務(wù)與它的內(nèi)部支持(雇員問題)等內(nèi)容。適用于國內(nèi)雙語教學(xué)，特別是中外合作辦學(xué)項(xiàng)目。

作者簡介

　　曼紐爾·G·貝拉斯克斯（Manuel G.
Velasquez）：美國圣克拉拉大學(xué)列維商學(xué)院管理系教授，被譽(yù)為“商業(yè)倫理教學(xué)之父”和“查爾斯·狄更斯式的商業(yè)倫理教授”，在商業(yè)倫理領(lǐng)域內(nèi)學(xué)識(shí)淵博、經(jīng)驗(yàn)豐富。他在商業(yè)倫理、哲學(xué)領(lǐng)域做了許多非常深入的研究，除了本教材之外，還著有《哲學(xué)：文本閱讀》（Philosophy:
A Text with Readings）、《倫理：理論與實(shí)踐》（Ethics: Theory and
Practice）等書。他還為多家公司提供過商業(yè)倫理領(lǐng)域的咨詢和培訓(xùn)服務(wù)，向2000多名商學(xué)院教職員工講授過商業(yè)倫理課程。

書籍目錄

前言
第1部分 基本原理
第1章 倫理學(xué)與商業(yè)
第2章 商業(yè)中的倫理原則
第2部 分市場與商業(yè)
第3章 商業(yè)系統(tǒng)：政府、市場以及國際貿(mào)易
第4章 市場中的倫理
第3部分 商業(yè)及其外部交換：生態(tài)學(xué)和消費(fèi)者
第5章 倫理學(xué)及其環(huán)境
第6章 消費(fèi)品生產(chǎn)和營銷倫理學(xué)
第4部分 倫理學(xué)和員工
第7章 工作歧視倫理學(xué)
第8章 倫理學(xué)與員工

章節(jié)摘錄

版權(quán)頁：   插圖：   Second, and strikingly, we feel that moral standards should be preferred to other values including （and perhaps especially） self_interest. That is, if a person has a moral obligation to do something, then he or she is supposed to do it even if this conflicts with other, convent:ional norms or with self-interest. In the Goodyear case, for example, we feel that Lawson should have chosen the moral values of honesty and respect for life over the self-interested value of keeping his job. This does not mean, of course, that it is always wrong to act on self-interest; it only means that when we believe a certain standard or norm is a moral norm, then we also feel that it would be wrong to choose self-interest over the moral norm. This second characteristic of moral standards is related to the first since part of the reason why we feel that moral standards should be preferred to other considerations is because moral standards deal with serious matters. Third, unlike conventional norms, moral standards are not established or changed by the decisions of authority figures or authoritative bodies. Laws and legal standards are established by the authority of a legislature or the decisions ofvoters while family norms and classroom norms are set by parents and teachers. Authorities do not establish moral tandards, however, nor does their validity rest on voters' preferences, and so they cannot be changed by the decision of any person or group. Instead, the validity of moral standards rests on whether the reasons that support and justify them are good or bad; when moral standards are based on good reasons, the standards are valid. Fourth, moral standards are felt to be universal. That is, if we genuinely hold that certain standards-such as "Do not lie" or "Do not steal"-are moral standards, then we will also feel that everyone should try to live up to those tandards, and we will get upset when we see others transgressing them. When we learned that Bernard （"Bernie"） Madoff, and the managers of Enron and Lehman Brothers had all been lying to us and to their investors, and that Pfizer managers stole at least $1 billion from taxpayers, while Tenet Healthcare and HCA managers stole almost as much, we did not feel that it was okay. for them to have violated our moral standards against lying and theft. We did not think: "It was okay for them to lie and steal, so long as they felt it was okay." Nor did we think: "Although I feel lying and stealing is wrong, they do not have to abide by my moral standards." On the contrary, the public got angry precisely because they felt that the standards against lying and stealing are m.oral standards, and so everyone has to abide by them, whether they want to or not. Conventional norms, on the other hand, are not seen as universal. Laws, for example, apply only within a specific jurisdiction; family rules are authoritative only within the family; game rules apply only to those playing the game, and so on.

編輯推薦

《工商管理經(jīng)典教材?核心課系列?商業(yè)倫理:概念與案例(英文版?第7版)》由中國人民大學(xué)出版社出版。

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