The Moral Imagination: From Adam Smith To Lione...
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Smith departed from the \"moral sense\" tradition of Shaftesbury, Hutcheson, and Hume, as the principle of sympathy takes the place of that organ. \"Sympathy\" was the term Smith used for the feeling of these moral sentiments. It was the feeling with the passions of others. It operated through a logic of mirroring, in which a spectator imaginatively reconstructed the experience of the person he watches:[4]
Such a culture is sorely needed in medicine today, when despite advances in knowledge and the expenditure of ever-greater amounts of money, the pace of biomedical innovation has slowed considerably since the period of 1950 to the 1980s. Numerous factors are responsible, but one of the most important is the growing culture of compliance that dominates the careers of physicians beginning during the earliest years of formal education and continuing right through to their final days of practice. We are not selecting for, nurturing, or rewarding imagination in medicine to the degree we should, and patients, physicians, and our society are paying the price for it. To reverse this trend, we need to recognize and explore more deeply both the costs of conformity and the rich bounty that can arise from fostering creativity. Just as disadvantaged high school students can discover new career paths in medicine, so medical students and practicing physicians can discover new pathways of innovation in medical education and practice, which will enable them to push the envelope of excellence in medicine. Physicians are bright people, and we sacrifice a great deal when we stunt the development of their imaginations. As we unfetter their creative faculty, we are likely to realize benefits not only in biomedical innovation but also in the fruits of moral imagination as manifested in relationships with patients.
Contrary to the description put forth by the Adam Smith Problem, sympathy cannot be either altruistic or egoistic because the agents are too intertwined. One is constantly making the leap from one point of view to another, and happiness and pleasure are dependant on joint perspectives. Individuals are only moral, and they only find their own happiness, from a shared standpoint. Egoism and altruism melt together for Smith to become a more nuanced and more social type of motivation that incorporates both self-interest and concern for others at the same time.
Observe the accommodation of the most common artificer or day-labourer in a civilized and thriving country, and you will perceive that the number of people of whose industry a part, though but a small part, has been employed in procuring him this accommodation, exceeds all computation. The woollen coat, for example, which covers the day-labourer, as coarse and rough as it may appear, is the produce of the joint labour of a great multitude of workmen. The shepherd, the sorter of the wool, the wool-comber or carder, the dyer, the scribbler, the spinner, the weaver, the fuller, the dresser, with many others, must all join their different arts in order to complete even this homely production. How many merchants and carriers, besides, must have been employed in transporting the materials from some of those workmen to others who often live in a very distant part of the country! how much commerce and navigation in particular, how many ship-builders, sailors, sail-makers, rope-makers, must have been employed in order to bring together the different drugs made use of by the dyer, which often come from the remotest corners of the world! What a variety of labour too is necessary in order to produce the tools of the meanest of those workmen! To say nothing of such complicated machines as the ship of the sailor, the mill of the fuller, or even the loom of the weaver, let us consider only what a variety of labour is requisite in order to form that very simple machine, the shears with which the shepherd clips the wool. The miner, the builder of the furnace for smelting the ore, the feller of the timber, the burner of the charcoal to be made use of in the smelting-house, the brick-maker, the brick-layer, the workmen who attend the furnace, the mill-wright, the forger, the smith, must all of them join their different arts in order to produce them. Were we to examine, in the same manner, all the different parts of his dress and household furniture, the coarse linen shirt which he wears next his skin, the shoes which cover his feet, the bed which he lies on, and all the different parts which compose it, the kitchen-grate at which he prepares his victuals, the coals which he makes use of for that purpose, dug from the bowels of the earth, and brought to him perhaps by a long sea and a long land carriage, all the other utensils of his kitchen, all the furniture of his table, the knives and forks, the earthen or pewter plates upon which he serves up and divides his victuals, the different hands employed in preparing his bread and his beer, the glass window which lets in the heat and the light, and keeps out the wind and the rain, with all the knowledge and art requisite for preparing that beautiful and happy invention, without which these northern parts of the world could scarce have afforded a very comfortable habitation, together with the tools of all the different workmen employed in producing those different conveniencies; if we examine, I say, all these things, and consider what a variety of labour is employed about each of them, we shall be sensible that without the assistance and co-operation of many thousands, the very meanest person in a civilized country could not be provided, even according to what we very falsely imagine, the easy and simple manner in which he is commonly accommodated. Compared, indeed, with the more extravagant luxury of the great, his accommodation must no doubt appear extremely simple and easy; and yet it may be true, perhaps, that the accommodation of an European prince does not always so much exceed that of an industrious and frugal peasant, as the accommodation of the latter exceeds that of many an African king, the absolute master of the lives and liberties of ten thousand naked savages. (WN I.i.11)
In this study gender-related differences in moral imagination wereexamined. Data were obtained from 241 employees at a bank in Ankara, Turkey.The participants were lower- and middle-level managers, head economist, andworkers at the head office. According to t test results, there weredifferences between females and males in the moral imagination scale andsubscales (Yurtsever, 2006). The mean of moral imagination and its subscalesfor females was higher than that for males. Implications for businesspractice are discussed.
Philosophers offer various definitions for moral imagination.Johnson (1993) broadly defines moral imagination as \"an ability toimaginatively discern various possibilities for acting within a givensituation and to envision the potential help and harm that are likely toresult from a given action\" (p. 202). Hume (Ferreira, 1994) and AdamSmith (Heath, 1995) describe it as taking sympathetically, the point of viewof all those affected by a decision. According to Lederach (2005), \"...the moral imagination requires the capacity to imagine ourselves in a web ofrelationships that includes our enemies; the ability to sustain a paradoxicalcuriosity that embraces complexity without reliance on dualistic polarity;the fundamental belief in and pursuit of the creative act; and the acceptanceof the inherent risk of stepping into the mystery of the unknown that liesbeyond the far too familiar landscape of violence\" (p. 5).
Werhane (1999) defined moral imagination as the ability inparticular circumstances to discover and evaluate possibilities not merelydetermined by that circumstance or limited by its operative mental models, ormerely framed by set of rules or rule-governed concerns (p. 93). She arguesthat many of the ethical mistakes of managers are due to paucity of moralimagination. Her illustrations include ignoring dangerous defects in thePinto gas tank at the Ford Motor Company, the Dow Corning breast implantcontroversy, the Salomon Brothers' bond trading episodes, and therampant government fraud at General Electric Corporation. She notes thatmoral imagination encourages organizations to think more creatively and toengage in integrating ordinary business decisions. Werhane integrates ideasfrom Smith (see Heath, 1995), Kant (1965), Kekes (1991), and Johnson (1993),among others, and builds on this definition by conceptualizing moralimagination as a three-stage process of approaching moral decisions:reproductive, productive, and creative.
The first factor of moral imagination, reproductive imagination,involves attaining awareness of contextual factors that affect moralperception: \"(a) Awareness of one's context, (b) Awareness ofscript of scheme functioning in context, and (c) Awareness of possibleconflict or dilemmas that might arise in the context--that is, dilemmascreated at least in part by the dominating script\" (Werhane, 1994, pp.21-22). Central to this concept of reproductive imagination is a questioningof the deeply ingrained business problem-solving script, sensing a variety ofpossibilities and moral consequences of issues. Werhane's analysissuggests that managers should realize the political, cultural, economic, andtechnical frames of their experiences. The individual using reproductiveimagination forms representations from collections of sensation then makes aconnection with these representations to make perception memory (Makkreel,1990). Kant (1965) notes that this would increase awareness of nonrecurringsensations.
The second factor of moral imagination, productive imagination,involves refraining the problem from different perspectives: \"Revampingone's schema to take into account new possibilities within the scope ofone's situation and/ or within one's role\" (Werhane, 1994, p.22). Werhane argues that the critical function of productive imagination isto disengage individuals from situational, organizational, or regulatoryperspectives that they are dealing with to enable them to consider newpossibilities. The critical role of productive imagination is helping peoplebecome aware of their social roles and role relationship and to evaluate thedemand of role morality. 59ce067264
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