An organization in which the primary channel of communicatio…
An organization in which the primary channel of communication is rigid will
An organization in which the primary channel of communicatio…
Questions
An оrgаnizаtiоn in which the primаry channel оf communication is rigid will
Themоdel clоsely resembles the reаl envirоnment in which most mаnаgers and decision-makers operate.
Fоr eаch оf the fоllowing quoted pаssаges, A) Identify the author of the passage and the work it appears in (1 point), and B) Explain briefly the meaning or significance of the passage (1 point). 1. “If morality had naturally no influence on human passions and actions, ‘twere in vain to take such pains to inculcate it; and nothing wou’d be more fruitless than that multitude of rules and precepts, with which all moralists abound. Philosophy is commonly divided into speculative and practical; and as morality is always comprehended under the latter division, ‘tis supposed to influence our passions and actions, and to go beyond the calm and indolent judgments of the understanding. And this is confirm’d by common experience, which informs us, that men are often govern’d by their duties, and are deter’d from some actions by the opinion of injustice, and impell’d to others by that of obligation. “Since morals, therefore, have an influence on the actions and affections, it follows, that they cannot be deriv’d from reason; and that because reason alone, as we have already prov’d, can never have any such influence. Morals excite passions, and produce or prevent actions. Reason of itself is utterly impotent in this particular. The rules of morality, therefore, are not conclusions of our reason.” 2. “The hypothesis that disagreement about the meaning of good is disagreement with regard to the correct analysis of a given whole, may be most plainly seen to be incorrect by consideration of the fact that, whatever definition may be offered, it may always, be asked, with significance, of the complex so defined, whether it is itself good. To take, for instance, one of the more plausible, because one of the more complicated of such proposed definitions, it may easily be thought, at first sight, that to be good may mean to be that which we desire to desire. Thus if we apply this definition to a particular instance and say When we think that A is good, we are thinking that A is one of the things which we desire to desire, our proposition may seem quite plausible. But, if we carry the investigation further, and ask ourselves Is it good to desire to desire A? it is apparent, on a little reflection, that this question is itself as intelligible, as the original question, Is A good?—that we are, in fact, now asking for exactly the same information about the desire to desire A, for which we formerly asked with regard to A itself. But it is also apparent that the meaning of this second questions cannot be correctly analysed into Is the desire to desire A one of the things which we desire to desire? We have not before our minds anything so complicated as the question Do we desire to desire to desire to desire A? Moreover any one can easily convince himself by inspection that the predicate of this proposition—good—is positively different from the notion of desiring to desire which enters into its subject: That we should desire to desire A is good is not merely equivalent to That A should be good is good. It may indeed be true that what we desire to desire is always good; perhaps, even the converse may be true: but it is very doubtful whether this is the case, and the mere fact that we understand very well what is meant by doubting it, shews clearly that we have two different notions before our mind.”