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Virtue Ethics Theory in the Market Place

100%

Ibe A. C.

nr 1

95-112

Buying and selling are the most natural activities common to human beings. In a society where profit overrides personal dignity and human rights, many people see market as a virtue-free zone. They do not believe that one can buy and sell without dishonest gains. Consequently, they are ready to do anything in the name of business: manufacturing and selling fake and substandard goods and services for originals. Today, markets are flooded with fake medical drugs, fake foods, fake drinks/water, fake motor parts and fake building materials. Thus market exhibits exploitative and negative impacts on customer satisfaction. Its impact on human life and property leads to increased deaths because of poisoning, building collapses and even increased road accidents. Such market transaction lacks mutual benefit which is its telos. This paper seeks to establish that market is not a virtue-free zone. It has moral standards of excellence internal to it.

Possibility of Friendship between Religions

86%

Mitias M.

Dialogue and Universalism

2021

nr Special Supplement

9-38

The majority of theologians, philosophers, and religious leaders have, during the past five decades, either argued or taken it for granted that the primary aim of interreligious dialogue is mutual understanding and that the purpose of realizing this aim is mitigation of alienation, hatred, and violence between the religions and hopefully cooperation on worthwhile projects. On the contrary, the author of this paper argues that the primary aim of interreligious dialogue should be to create a bond of friendship between the various religions of the world. In his attempt to establish the validity of this proposition, the author, first, advances a concept of “collective subject” as a condition for the possibility of friendship primarily because friendship is viewed as a relation between two human subjects; second, he introduces a general concept of friendship whose main elements are good will, mutual affection, and social service; and, third, he argues that religions can, qua collective subjects, establish a bond of friendship between them.