<abstract><title style='display:none'>Abstract</title>This second part of a two-part series exploring implications of the natural differences between the sexes for the cultural evolution of marriage considers how the institution of marriage might evolve, if Kant’s reasons for defending monogamy are extended and applied to a future culture. After summarizing the philosophical framework for making cross-cultural ethical assessments that was introduced in Part I and then explaining Kant’s portrayal of marriage as an antidote to the objectifying tendencies of sex, I summarize Kant’s reasons for rejecting polygamy and for viewing monogamy as the only ethically acceptable form of marriage. Finally, I argue that if we apply Kantian principles to the real situation of marriage in many modern cultures, and if we wish to maintain a legitimate place for marriage in the future evolution of human culture, then the future evolution of marriage laws must recognize polyfidelity (i.e., plural marriages for both men and women) as being just as legitimate as monogamy.</abstract>

Egalitarian sexism: Kant’s defense of monogamy and its implications for the future evolution of marriage II

<abstract><title style='display:none'>Abstract</title> The aim of the article is to analyze the modern mass media, in which the line between truth and lies has been blurred, leading to a lack of responsibility for words and their cognitive value. In the first part of the article, the value of truth in journalism is explored and the professional ethos associated with it, known as being ‘pro-truth’. In the second part, the negative effects of media lies and their various forms are described.</abstract>

Truth and lies in journalism: A dispute concerning the accurate presentation of information

<abstract><title style='display:none'>Abstract</title>Indoctrination is a large and important issue in (not only moral) education. It is considered to be one of the capital pedagogical faults. However, the question is, what does it mean to indoctrinate? Educators from the liberal camp of the educational spectrum have had the tendency to criticize the traditional approach as “indoctrinational.” On the other hand, proponents of the traditional approach object that if indoctrination were defined properly then even the liberal approach would not be immune. This raises two fundamental questions that will be the subject of this study: a) what exactly does it mean to indoctrinate? b) is education without indoctrination even possible?</abstract>

The problem of indoctrination, with a focus on moral education

<abstract><title style='display:none'>Abstract</title>This first part of a two-part series exploring implications of the natural differences between the sexes for the cultural evolution of marriage assesses whether Kant should be condemned as a sexist due to his various offensive claims about women. Being antithetical to modern-day assumptions regarding the equality of the sexes, Kant’s views seem to contradict his own egalitarian ethics. A philosophical framework for making cross-cultural ethical assessments requires one to assess those in other cultures by their own ethical standards. Sexism is inappropriate if it exhibits or reinforces a tendency to <italic>dominate</italic> the opposite sex. Kant’s theory of marriage, by contrast, illustrates how sexism can be egalitarian: given the natural differences between the sexes, different roles and cultural norms help to ensure that females and males are equal. Judged by the standards of his own day and in the context of his philosophical system, Kant’s sexism is not ethically inappropriate.</abstract>

Egalitarian Sexism: A Kantian Framework for Assessing the Cultural Evolution of Marriage (I)

<abstract><title style='display:none'>Abstract</title>The paper focuses on some important philosophical issues of Kant’s philosophical legacy, especially on Kant’s thoughts on man and his acting in community with other <italic>human beings</italic>, his fellows, (<italic>Conjectural Beginning of Human History</italic>) from the aspect of morality based on moral-practical terms and categories. The field of Kant’s practical-critical thoughts is not only unusually broad but also full of ideological dynamics offered in a precise and modern linguistic form. The paper claims that Kant offers his own answer for the fourth question “Was ist der Mensch” (“What is man?”), introduced in <italic>Logic</italic> (<xref ref-type="bibr" rid="j_ebce-2017-0007_ref_012_w2aab2b8b5b1b7b1ab1ac12Aa">Kant, 1992</xref>, p. 538) and at the same it also introduces a historical dimension to the issue of man, included in his short writings, in a compact form.</abstract>

Kant’s ethics as practical philosophy: On philosophy of freedom

<abstract><title style='display:none'>Abstract</title>Awareness of mortality is one of the key aspects of human existence. Death goes beyond the boundary of knowledge, mortality. However, it is actually experienced by man as something inevitable. Death is a fact – the end of life, and the experience of mortality is one of the borderline situations. In the essay, the author puts forward the thesis that the experience of mortality has a significant impact on the human understanding of values. Attitudes towards death be it fear, resignation, indifference, fascination, mourning, sadness, despair after the loss of a loved one, or the desire for death, indicate the wealth of the world of value of axiological experience. The attitude of the person towards death, in some sense, is a test of our humanity, the principal value to which we refer most often. The author of the essay adopts the position of axiological relationalism (or axiological structurism), it implies that values are independent of the subject, they form a network of relational connections, but they are in a significant way connected with culture. The study of these connections: 1) with the world of people, 2) world of things, 3) internal relations that take place between values, allows us to get to know the complex structure of the world of values. In the article, the author analyzes in what sense mortality influences human understanding of values.</abstract>

Axiology and the mortality of the human being

<abstract>
<title style='display:none'>Abstract</title>
Michael Novak’s concept of democratic capitalism in Poland aroused great interest for several reasons. The most important of them consisted in its close relation to the teaching of the Polish Pope John Paul II. The second was its temporal coincidence with the start of a political transformation in Poland, when a model of development consistent with Polish tradition and social expectations was sought. The third was related to its Slavic roots and origin, which gained in importance given a perceived civilizational backwardness of the countries belonging to the former socialist bloc. For Polish Catholic thinkers, the concept of democratic capitalism initially seemed to promise a smooth transition to a market economy, protecting society from the shock of a possible collision with predatory capitalism. But the discussions of Michael Novak’s conception which took place in Poland at that time were unfortunately burdened with fears of cultural pluralism and with leaving individuals too much freedom in implementing their own ways of achieving happiness. Polish conservatives, who were in power at that time, did not seem to understand the important need for a dynamic moral and cultural system in a society that was just starting its modernization processes. It is paradoxical, but in these discussions what was most feared was the weakening of religious traditions in Polish society. According to the author, this fear caused distrust of the democratic conception, and especially its moral foundations, which continues to this day. This paper, therefore, also contributes to reflection on to what extent the teachings of John Paul II have been absorbed in Polish conservative circles.
</abstract>

The overview of Michael Novak’s economic and political theory in the context of his relations with Poland

<abstract>
<title style='display:none'>Abstract</title>
Although Novak recognizes himself as a disciple of Maritain, especially in his thesis on the Christian origins of democracy, the differences between the two in their views on the capitalist economy are evident. However, in his famous book, <italic>The Spirit of Democratic Capitalism,</italic> and in other previous works, Novak tries to show some possible bridges between Maritain’s thought and the virtues of American capitalism. This attempt is actually part of a larger project by Novak: that of showing the essential compatibility of Catholicism with capitalism. The purpose of this article is to show, based on Novak’s thought in relation to Maritain, the possibilities and difficulties of this attempt.
</abstract>

Between Novak and Maritain: The discussion on the capitalist economy in Catholic thought

<abstract>
<title style='display:none'>Abstract</title>
Many social theorists hold that the corporation is the key institution of the modern world. Novak wrote four books on the corporation, viewing it as the chief instrument of innovation within “democratic capitalism”, and the concrete entity in which its three systems (political, economic, moral-cultural) converge. We look at Novak’s account with its roots in Maritain, and at Novak’s intention to ground this account in the ideals of the American Founding, and in a Christian understanding of grace. “The corporation” turns out to be an excellent pathway into Novak’s thought and a safeguard against some fundamental mistakes in interpreting him.
</abstract>

Understanding Novak’s <italic>Spirit of democratic capitalism</italic> through “the corporation”

<abstract>
<title style='display:none'>Abstract</title>
The idea of this paper is to discuss the role of virtues in promoting general wellbeing for the common people. This is meant to contribute to the debate about possible linkages between overall wealth and individual character. My main source of inspiration is Michael Novak’s perspectives on the cultural basis for capitalism.
</abstract>

Michael Novak, wealth and virtue: Work, creativity and the poor in democratic capitalism

<abstract>
<title style='display:none'>Abstract</title>
The aim of the contribution is to outline the ethical foundations in Maritain’s and Novak’s interpretation of human rights in a wider historical context and to assess its meaning for the present, with special regard to our Central European area. The issue of human rights has, in addition to its political aspect, an inherent ethical one. Fundamental human rights relate to the possibility of autonomy of a person as a moral being endowed with reason and striving for a meaningful life. Therefore, these rights have a fundamental role in practical life; however, they have also become an issue of speculative philosophy and theology, where the focus is upon concepts of freedom and reason. Jacques Maritain and Michael Novak were important figures in the advancement of human rights at the international level, with exceptional impacts especially in Central Europe. Both have their roots in Christian humanism, and for both their concept of human relations is derived from Biblical religion and love for one’s neighbour. Novak accepts Maritain’s concepts of a person and human dignity, and he tries to explain his own concept of democratic capitalism in accordance with it.
</abstract>

Ethical foundations of Jacques Maritain’s and Michael Novak’s conception of human rights

<abstract>
<title style='display:none'>Abstract</title>
Max Weber’s thesis on the decisive influence of Protestant ethic on the formation and development of modern capitalism has become one of the best-known and widely shared canonical claims in social sciences. Since its publication at the beginning of the 20th century, this thesis, supported by subsequent great works by the German classic, has rarely been the subject of major controversy. The work of correcting Weber’s thesis was undertaken in the late 20th century by Michael Novak. Novak’s correction is not confrontational, but complementary. The American thinker abandons the research area of minority Protestant communities, which caught Weber’s attention, and undertakes an analysis of the broader religious tradition, developing both before and after the Reformation. In particular, the achievements of Pope John Paul II, interpreted by Novak in terms of the renewal of a liberty current of Catholic social thought, provide important corrective data.
</abstract>

A Catholic correction of Max Weber’s thesis on Protestant ethic in the view of Michael Novak

<abstract><title style='display:none'>Abstract</title>In this opinion piece, some of the practices of academic publication in the biomedical field related to the rewarding, or the lack thereof, of peer reviewers are described and discussed. The role and possibly exploitative relationship of mainstream, established publishers of prestigious journals towards their contributors (authors), and peer reviewers is considered. In addition, the role and accountability of publishers and contributors in “predatory” journals is assessed. Professionals who are recruited by the publishing industry, especially the for-profit industry, either as peer reviewers or editors, to complete a professional task, should be rewarded financially as professionals, as for other sectors of the economy, and not simply exploited for free. Points systems or discounts off a publisher’s products do not constitute sufficient, or fair, compensation.</abstract>

Free editors and peers: squeezing the lemon dry

<abstract><title style='display:none'>Abstract</title>For more than thirty years, in most of the world, the irreversible cessation of all brain function, more commonly known as brain death, has been accepted as a criterion of death. Yet the philosophical basis on which this understanding of death was originally grounded has been undermined by the long-term maintenance of bodily functions in brain dead patients. More recently, the American case of Jahi McMath has cast doubt on whether the standard tests for diagnosing brain death exclude a condition in which the patient is not dead, but in a minimally conscious state. I argue that the evidence now clearly shows that brain death is not equivalent to the death of the human organism. We therefore face a choice: either we stop removing vital organs from brain dead patients, or we accept that it is not wrong to kill an innocent human who has irreversibly lost consciousness.</abstract>

The challenge of brain death for the sanctity of life ethic

<abstract><title style='display:none'>Abstract</title>G. E. Moore’s critical analysis of right action in utilitarian ethics and his consequentialist concept of right action is a starting point for a theory of moral/right action in ethics of social consequences. The terms <italic>right</italic> and <italic>wrong</italic> have different meanings in these theories. The author explores different aspects of right and wrong actions in ethics of social consequences and compares them with Moore’s ideas. He positively evaluates Moore’s contributions to the development his theory of moral/right action.</abstract>

G. E. Moore and theory of moral/right action in ethics of social consequences

<abstract><title style='display:none'>Abstract</title>This article focuses on the perception of the importance of business ethics among Czech and Slovak entrepreneurs (this includes business owners and managers) within the SME sector. The comparison is based on an analysis of the approach to business ethics according to a set of parameters, namely company size, years in business, and the gender and education of the entrepreneurs. Empirical research was conducted in 2020 on a sample set consisting of 454 respondents in the Czech Republic and 368 respondents in Slovakia. The most important outcome of the research was the finding that business ethics is considered extremely important in both countries. The research results not only revealed that just over 90% of Czech entrepreneurs and 88% of Slovak entrepreneurs within the SME sector agreed that they should take into account the moral and ethical consequences of their decisions, but that the structure of their answers was very similar. Also, of interest were the findings that women were more aware of business ethics than their male counterparts, as were those entrepreneurs who possessed a higher education over those with a secondary education.</abstract>

Perceptions of the importance of business ethics in SMEs: A comparative study of Czech and Slovak entrepreneurs

<abstract><title style='display:none'>Abstract</title> The main aim of the presented paper is to suggest a new possible approach in moral education in Slovakia. The starting point for the presented argumentation is the position that moral education (ethics education) in Slovakia is based on insufficient foundations. One of the possible propositions of how to overcome this shortcoming is to supersede prosocial behavior (insufficient base) with value education and promotion of the development of critical and analytical moral thinking. The paper suggests that one of the possible ways how to achieve this goal is by the help of introducing the issue of moral (ethical) consumption as a topic of moral education.</abstract>

Moral education and moral consumption

<abstract><title style='display:none'>Abstract</title>Singer claims that there are two ways of challenging the fact that brain-dead patients, from whom organs are usually retrieved, are in fact biologically alive. By means of the first, the so called dead donor rule may be abandoned, opening the way to lethal organ donation. In the second, it might be posited that terms such as “life” and “death” do not have any primary biological meaning and are applicable to persons instead of organisms. This second possibility permits one to acknowledge that brain-dead patients are deceased because they are irreversibly unconscious. In the commentary which follows, I will argue that Singer’s second option is preferable since it (a) provides a higher amount of organs available for transplant, and (b) is better suited to the meaning of “death” which occurs in ordinary language. I will also defend such a concept of death against the objections raised by Michael Nair-Collins in the article <italic>Can the brain-dead be harmed or wronged? On the moral status of brain death and its implications for organ transplantation</italic>.</abstract>

Brain death as irreversible loss of a human’s moral status

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