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Civic virtues are historically taught as a matter of chief concern in nations under republican forms of government, and societies with cities. When final decisions on public matters are made by a monarch, it is the monarch's virtues which influence those decisions. When a broader class of people become the decision-makers, it is then their ...
While public sector ethics overlaps in part with government ethics, it can be considered a separate branch in that government ethics is only focused on moral issues relating to governments, including bribery and corruption, whilst public sector ethics also encompasses any position included in the public administration field. Public ...
Political ethics (also known as political morality or public ethics) is the practice of making moral judgments about political action and political agents. [1] It covers two areas: the ethics of process (or the ethics of office), which covers public officials and their methods, [2] [3] and the ethics of policy (or ethics and public policy), which concerns judgments surrounding policies and laws.
Kantian ethics; Pragmatic ethics; Virtue ethics – describes the character of a moral agent as a driving force for ethical behavior. Aristotelian ethics – the beginning of ethics as a subject, in the form of a systematic study of how individuals should best live. Aristotle believed one's goal should be living well and "eudaimonia", a Greek ...
Ethics (also known as moral philosophy) is the branch of philosophy which addresses questions of morality. The word "ethics" is "commonly used interchangeably with 'morality' ... and sometimes it is used more narrowly to mean the moral principles of a particular tradition, group, or individual."
Influential schools of virtue ethics in ancient philosophy were Aristotelianism and Stoicism. According to Aristotle (384–322 BCE), each virtue [e] is a golden mean between two types of vices: excess and deficiency. For example, courage is a virtue that lies between the deficient state of cowardice and the excessive state of recklessness.
In this teleological view, the good stems from objective facts about human life and purpose, which may vary, depending upon peoples' occupations, virtue-levels, etc. [13] However, noting that only citizens have the salvation (common good) of the city at heart, [21] Aristotle argues that, regardless of form of government, [17] [18] [22] those ...
Many laws create a paradox by placing the burden of proof of good moral character on the applicant while such a proof, but not the law, necessitates that the evaluators assess the beliefs and values of the applicant. [12] Good moral character is the opposite of moral turpitude, another legal concept in the United States used in similar instances.