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SEMII-Business Ethics-1
SEMII-Business Ethics-1
SEMII-Business Ethics-1
Business Ethics
Max. Marks: 80
SECTION - A
1. Answer any ten of the following in about 3-4 lines each: (2x10-20)
Aggregationism: Aggregationism is the view that the value of the world is the
sum 8 of the values of its parts, where these parts are local phenomena such as
experiences, lives, or societies.
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k) What is whistle blowing?
ANS: Whistle blowing means calling attention to wrongdoing that is occurring within
an organization . Whistle blowing has to do with ethics because it represents a person’s
understanding, at a deep level, that an action his or her organization is taking is
harmful—that it interferes with people’s rights or is unfair or detracts from the
common good. Whistle blowing also calls upon the virtues, especially courage, as
standing up for principles can be a punishing experience.
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l) What is software privacy?
ANS: The illegal copying of software (software piracy), illegal access and interception,
misuse of devices, computer-related forgery, fraud, offences related to child
pornography, offences related to infringements of copyright and related rights are all
considered ethical issues on cyberspace.
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SECTION - B
Answer any three of the following. Each question carries 5 marks. (3x5=15)
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4. What are the implications of unethical practices on human resource
management?
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5. What do you mean by classical utilitarianism? Explain its principles.
ANS: Utilitarianism is a theory of morality that advocates actions that foster happiness or
pleasure and oppose actions that cause unhappiness or harm. When directed toward
making social, economic, or political decisions, a utilitarian philosophy would aim for the
betterment of society as a whole.
Utilitarianism would say that an action is right if it results in the happiness of the
greatest number of people in a society or a group.
There are three principles that serve as the basic axioms of utilitarianism.
1. Pleasure or Happiness Is the Only Thing That Truly Has Intrinsic Value.
Utilitarianism gets its name from the term "utility," which in this context does not
mean "useful" but, rather, means pleasure or happiness. To say that something has intrinsic
value means that it is simply good in itself. A world in which this thing exists, or is
possessed, or is experienced, is better than a world without it (all other things being equal).
Intrinsic value contrasts with instrumental value. Something has instrumental value when
it is a means to some end.
2. Actions Are Right Insofar as They Promote Happiness, Wrong Insofar as They
Produce Unhappiness.
This principle is controversial. It makes utilitarianism a form of consequentialism
since it says that the morality of an action is decided by its consequences. The more
happiness is produced among those affected by the action, the better the action is. So, all
things being equal, giving presents to a whole gang of children is better than giving a
present to just one. Similarly, saving two lives is better than saving one life.
That can seem quite sensible. But the principle is controversial because many people would
say that what decides the morality of an action is the motive behind it.
SECTION - C
Answer any three of the following. Each question carries fifteen marks. (3x15=45)
Different species of cognitivist disagree about the contents of moral sentences and
beliefs, about their truth conditions, and about their truth. To discuss all the varieties would
require a complete taxonomy of possible metaethical positions. What they have in common,
however, is that they all deny that an adequate account of moral judgments can be given
consistent with the two negative non-cognitivist theses.
It has seemed obvious to many that non-cognitivism has much in common with
various relativist metaethical views. Though non-cognitivists may deny that the truth values
of moral judgments are relative to speakers or agents because such judgments have no truth
values, non-cognitivists have often accepted something similar to relativism.
For non-cognitivists hold that it is semantically appropriate for a person to utter a
moral judgment whenever she wishes to express the relevant non-cognitive attitude. And
many noncognitivists also believe that there are few rational constraints on holding the
relevant attitudes. But then it is hard to see how consistent moral judgments can be mistaken
.If relativism is problematic, it isn’t obvious that non-cognitivism avoids the problems.
Still many non-cognitivists have argued that the view does not entail or justify
relativism. They claim that whether or not a moral judgment is mistaken is itself a matter for
moral theorizing. A speaker should only call a moral judgment true if he or she accepts that
judgment. A speaker who expresses his or her acceptance of relativism in the normal way
might say something such as “They’re both saying something true”. This might seem to be
expressing commitment to a very deferential moral theory – one according to which each
agent should just do what she believes is right.
The non-cognitivists who adopt this response argue that this natural interpretation of
such claims is correct. What may seem to be a higher level metaethical claim – that no
consistent set of moral judgments is mistaken – , is really just another moral judgment and
hence one which would be rejected by any moral judge with substantive moral
commitments. If this line of argument works it will allow non-cognitivism to gain the
allegiance of those who wish to deny relativism while giving the motivations that lead to
both it and non-cognitivism their due.
Non-cognitivism first came on the scene as a rather starkly drawn alternative to
prevailing cognitivist and realist construals of moral discourse. As it developed to enable it
to explain features of moral discourse relied on by its critics, the view became more subtle
and presented a less stark contrast with realist positions. The main negative claims were
often somewhat moderated. For example, the claim that moral judgments had no descriptive
meaning evolved into a claim that any such meanings were secondary. The claim that moral
judgments could not be true or false became the claim that they could be true or false only in
a minimal or deflationary sense. Not all of the shifts have been embraced by all non-
cognitivists, but it is fair to say that current versions are more complex and subtle than the
theories from which they descend. As a result the arguments for and against the views have
gotten rather intricate and even technical. That trend is likely to continue for at least a while
longer as ideas from other areas of philosophy are employed to further hone the objections
and fill out the responses to them.
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2. Legislation
It is already stated that the Government will intervene and enact laws only when the
businessmen become too unethical and selfish and totally ignore their responsibility to the
society. No society can tolerate such misbehavior continuously. It will certainly exert
pressure on the Government and the Government consequently has no other alternative to
prohibit such unhealthy behavior of the businessmen.
5. Social Pressures
Social forces and pressures have considerable influence on ethics in business. If a company
supplies sub-standard products and get involved in unethical conducts, the consumers will
become indifferent towards the company. Such refusals shall exert a pressure on the
company to act honestly and adhere strictly to the business ethics. Sometimes, the society
itself may turn against a company.
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11. Explain the corporate social responsibility towards the educational institutions.
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