By Ibo van de Poel, Lambèr Royakkers
Featuring a variety of overseas case reports, Ethics, expertise, and Engineering offers a special and systematic process for engineering scholars to accommodate the moral matters which are more and more inherent in engineering practice.
• makes use of a scientific method of moral case research – the moral cycle – which encompasses a wide variety of real-life overseas case reports together with the Challenger house go back and forth, the usher in of unfastened firm and biofuels;
• Covers a wide diversity of issues, together with ethics in layout, dangers, accountability, sustainability, and rising technologies;
• can be utilized together with the net ethics instrument Agora;
• presents engineering scholars with a transparent advent to the most moral theories;
• contains an intensive word list with key phrases.
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Additional info for Ethics, Technology, and Engineering: An Introduction
So far then, the way in which virtue is “relative to us” has turned out to be a more complicated matter than the parties to the debate have realized, since the relativity to us is not necessarily invariant across all cases. It is not just that what the right thing is to do varies from situation to situation but that there are factors relative to which certain things are right or wrong that also vary from situation to situation. Relativity to one’s abilities and self-knowledge are difficult to classify as mere circumstances.
The two parties to the debate can simply describe the situations in different terms. For the agent-relativist, presumably, magnificence would be relative to the agent because his status is at issue. For the non agent-relativist, magnificence would be relative to a human being in the relevant circumstances, that is, where one is an ambassador or whatever. Denying the existence of agent-relativity may be harder in the case of the virtues of truthfulness and magnanimity, to which I now turn. Aristotle describes truthfulness as being a virtue that has to do with one’s own abilities.
And the same goes for the other emotions” (EN II 5 1105b25–8). The term mesōs literally means “meanly”. Ross translates it “moderately”, which may seem reasonable in the context. However, Aristotle’s full discussion of the virtue shows that Ross is incorrect: The one who is angry at the right things and towards the right people, and also in the right way, at the right time, and for the right length of time, is praised … The deficiency … is blamed. For those who are not angered by 7 When Kant complains, “Let good management, for instance, consist in the mean between two vices, prodigality and avarice: as a virtue, it cannot be represented as arising either from a gradual diminution of prodigality (by saving) or from an increase of spending on the miser’s part – as if these two vices, moving in opposite directions, met in good management” (DOV 163, tr.