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5.1l.6.1. Moral Imagination (Moral Imagination on PhilPapers)

Bernauer, James & Mahon, Michael (2006). Michel Foucault's ethical imagination. In Gary Gutting (ed.), The Cambridge Companion to Foucault. Cambridge University Press.   (Google)
Collier, Jane (forthcoming). The art of moral imagination: Ethics in the practice of architecture. Journal of Business Ethics.   (Google)
Abstract: This paper addresses questions of ethics in the professional practice of architecture. It begins by discussing possible relationships between ethics and aesthetics. It then theorises ethics within concepts of ‘practice’, and argues for the importance of the context in architecture where narrative can be used to learn and to integrate past and present experience. Narrative reflection also takes in the future, and in the case of architecture there is a positive but not yet well accepted move (particularly within the ‘academy’) to realise the imperative nature of architecture’s responsibility with respect of global sustainability. Architects, more perhaps than other professions, use the faculty of imagination in their work, and this paper therefore maintains that architects as artists are uniquely qualified to exercise ‘moral imagination’ when it comes to situations where moral deliberation is needed. Pragmatism has given a new impetus to the importance of imagination in moral reflection, and I focus on John Dewey’s categories of ‘empathy’ and ‘dramatic rehearsal’ as descriptors of moral imagination as applied in situations. I argue in conclusion firstly that empathy between end-users and architects is an essential but not always realised part of morality in architecture, and secondly that ‘dramatic rehearsal’, when extended more widely that a given situation, may lead architects to question the social, political and ecological contexts of their work and thus motivate them to prioritise the ‘ethical’ in all the choices they make
De Vries, Raymond (2005). Framing neuroethics: A sociological assessment of the neuroethical imagination. American Journal of Bioethics 5 (2):25 – 27.   (Google)
Gedge, Elisabeth Boetzkes (2004). Collective moral imagination: Making decisions for persons with dementia. Journal of Medicine and Philosophy 29 (4):435 – 450.   (Google | More links)
Abstract: Much debate concerning 'precedent autonomy' - that is, the authority of former, competent selves to govern the welfare of later, non-competent selves - has assumed a radical discontinuity between selves, and has overlooked the 'bridging' role of intimate proxy decision-makers. I consider a recent proposal by Lynn et al. (1999) that presents a provocative alternative, foregrounding an imagined dialogue between the formerly competent patient and her/his trusted others. I consider what standards must be met for such dialogues to have moral force, appealing to narrative and feminist ethics. I then critique the dualistic construction of selves implicit in much of the advance directive literature, noting the continuities of dependence, character, and body, as well as the social dimension of the construction of selves
Gorman, Michael E. (2005). Heuristics, moral imagination, and the future of technology. Behavioral and Brain Sciences 28 (4):551-551.   (Google)
Abstract: Successful application of heuristics depends on how a problem is represented, mentally. Moral imagination is a good technique for reflecting on, and sharing, mental representations of ethical dilemmas, including those involving emerging technologies. Future research on moral heuristics should use more ecologically valid problems and combine quantitative and qualitative methods
Heydt, Colin (2006). Narrative, imagination, and the religion of humanity in mill's ethics. Journal of the History of Philosophy 44 (1).   (Google)
Abstract: : This paper shows how the ethical benefits of Mill's Religion of HumanityÑa life imbued with purpose, an improved regard for others, and greater happiness for oneself from the pleasures of fellow-feelingÑare to be actualized through the imagination's creation of compelling narratives about humanity. Understanding the ethical importance of the Religion of Humanity therefore implies understanding the central role of imagination in Millian ethical life. This investigation serves to articulate a feature of Mill's utilitarianism that differentiates it from Bentham's, namely his commitment to the importance of a religious sensibility in the moral agent. It also raises the broader philosophical issue of what narratives a psychologically tenable humanist world-view requires
Johnson, Mark (1985). Imagination in moral judgment. Philosophy and Phenomenological Research 46 (2):265-280.   (Google | More links)
Johnson, Mark (1993). Moral Imagination: Implications of Cognitive Science for Ethics. University of Chicago Press.   (Google)
Abstract: Using path-breaking discoveries of cognitive science, Mark Johnson argues that humans are fundamentally imaginative moral animals, challenging the view that morality is simply a system of universal laws dictated by reason. According to the Western moral tradition, we make ethical decisions by applying universal laws to concrete situations. But Johnson shows how research in cognitive science undermines this view and reveals that imagination has an essential role in ethical deliberation. Expanding his innovative studies of human reason in Metaphors We Live By and The Body in the Mind, Johnson provides the tools for more practical, realistic, and constructive moral reflection
Kekes, John (2006). The Enlargement of Life: Moral Imagination at Work. Cornell University Press.   (Google)
Mackenzie, Catriona & Scully, Jackie Leach (2007). Moral imagination, disability and embodiment. Journal of Applied Philosophy 24 (4):335–351.   (Google | More links)
Magill, Gerard (1992). Theology in business ethics: Appealing to the religious imagination. Journal of Business Ethics 11 (2).   (Google)
Abstract: By appealing to the religious imagination Theology can make a distinctive contribution to business ethics. In the first part of the essay I examine what is entailed by appealing to the imagination to reason in ethics: through converging arguments the imagination enables us rationally to interpret reality and to infer obligations. In the following sections I consider the relevance of the religious imagination for business ethics. In the second part I explain the imagination''s use of religious metaphor to establish its theological distinctiveness in ethical inquiry. Then in the final part I illustrate Theology''s contribution to business ethics by studying the imagination''s use of religious metaphor with regard to profit and to third world debt
Malloy, David (2000). Patricia H. Werhane, moral imagination and management decision making. Journal of Value Inquiry 34 (4).   (Google)
Michael, E. Gorman; Patricia, H. Werhane & Nathan Swami, (2009). Moral imagination, trading zones, and the role of the ethicist in nanotechnology. Nanoethics 3 (3):185-195.   (Google)
Abstract: The societal and ethical impacts of emerging technological and business systems cannot entirely be foreseen; therefore, management of these innovations will require at least some ethicists to work closely with researchers. This is particularly critical in the development of new systems because the maximum degrees of freedom for changing technological direction occurs at or just after the point of breakthrough; that is also the point where the long-term implications are hardest to visualize. Recent work on shared expertise in Science & Technology Studies (STS) can help create productive collaborations among scientists, engineers, ethicists and other stakeholders as these new systems are designed and implemented. But collaboration across these disciplines will be successful only if scientists, engineers, and ethicists can communicate meaningfully with each other. The establishment of a trading zone coupled with moral imagination present one method for such collaborative communication
Moberg, Dennis & Caldwell, David F. (2007). An exploratory investigation of the effect of ethical culture in activating moral imagination. Journal of Business Ethics 73 (2).   (Google)
Abstract:   Moral imagination is a process that involves a thorough consideration of the ethical elements of a decision. We sought to explore what might distinguish moral imagination from other ethical approaches within a complex business simulation. Using a three-component model of moral imagination, we sought to discover whether organization cultures with a salient ethics theme activate moral imagination. Finding an effect, we sought an answer to whether some individuals were more prone to being influenced in this way by ethical cultures. We found that employees with strong moral identities are less influenced by such cultures than employees whose sense of self is not defined in moral terms
Nordgren, Anders (1998). Ethics and imagination. Theoretical Medicine and Bioethics 19 (2).   (Google)
Abstract: Cognitive semantics has made important empirical findings about human conceptualization. In this paper some findings concerning moral concepts are analyzed and their implications for medical ethics discussed. The key idea is that morality has to do with metaphors and imagination rather than with well-defined concepts and deduction. It is argued that normative medical ethics to be psychologically realistic should take these findings seriously. This means that an imaginative casuistry is to be preferred compared to principlism and to other forms of casuistry. Furthermore, the metaphorical character of central principles in medical ethics such as autonomy, utility, justice, and integrity is indicated. Such principles are interpreted as rules of thumb summarizing the collective wisdom concerning prototype cases
Stohr, Karen (2006). Practical wisdom and moral imagination in Sense and Sensibility. Philosophy and Literature 30 (2).   (Google)
Werhane, Patricia H. (2002). Moral imagination and systems thinking. Journal of Business Ethics 38 (1-2).   (Google)
Abstract: Taking the lead from Susan Wolf's and Linda Emanuel's work on systems thinking, and developing ideas from Moberg's, Seabright's and my work on mental models and moral imagination, in this paper I shall argue that what is often missing in management decision-making is a systems approach. Systems thinking requires conceiving of management dilemmas as arising from within a system with interdependent elements, subsystems, and networks of relationships and patterns of interaction. Taking a systems approach and coupling it with moral imagination, now engaged on the organizational and systemic as well as individual levels of decision-making, I shall conclude, is a methodology that encourages managers and companies to think more imaginatively and to engage in integrating moral decision-making into ordinary business decisions. More importantly this sort of thinking is a means to circumvent what often appear to be intractable problems created by systemic constraints for which no individual appears to be responsible