Answer the following questions in 2 pages ( 550 words ), and to answer these questions I can only use the following sources.
1.Is it ethically acceptable for corporate managers to prioritize shareholders ‘ interests over those of other stakeholders?
In answering this question, explain Bower and Paine’s criticisms of the ”agency model” and the ”company-centered” alternative they propose, and relate them to one or two business cases.
- Paul H. Dembinski, Ethics and Responsibility in Finance, New York: Routledge, 2017, ch. 5 [M] Philipp Bagus and David Howden, “Some Ethical Dilemmas of Modern Banking,” Business Ethics 22:3,2013, pp. 235-245 [M]
Eugene Heath, “Fairness in Financial Markets,” in J.R. Boatright (ed.), Financial Ethics, New Jersey:Wiley, 2010, pp. 163-178, esp. pp. 166-167 and 172-177 [M]
Seumas Miller, “Financial Markets and Institutional Purposes: The Normative Issues,” in L. Herzog(ed.), Just Financial Markets?, Oxford: Oxford University Press, 2017, pp. 78-102, extracts, pp.78-79 and 92-99 [M]
People are emotional in light of the fact that notwithstanding attempting to quit influencing world that they are a piece of, they are evolving it. This relationship, which causes an adjustment on the planet through activity, changes any target see into an abstract one since they are impacting what an unadulterated onlooker can't. By endeavoring to just quit 'doing' and simply watch, individuals endeavor to achieve a condition of unadulterated objectivity. This, be that as it may, turns into a unimaginable undertaking once one thinks about that their minor presence is a 'demonstration' all by itself. Implying that the best way to end up genuinely objective is to incidentally quit existing, watch absolutely in that non-existent state, and after that continue existing inside the world as an individual. To have the capacity to considerably consider playing out these unthinkable assignments is much the same as being God. Altogether, it is inconceivable for an individual to accomplish a condition of non presence basically in light of the fact that the negligible demonstration of living makes one wind up abstract because of the reality they have an impact on their general surroundings. While they are youthful, people in the end achieve a moment that they wind up mindful that their presences are wrapped in eliteness. They see that their lives are loaded up with decisions, crossroads which make it evident that at whatever point one picks something, something unique must be prohibited. These decisions can bring the agony of weighing between the choices and the individual results, and also dealing with the possibility that one can't have everything. Considering the human constraint of barring one thing so as to increase another, individuals will dependably go after a dimension of objectivity in their decisions; they need to expel a portion of the agony and trouble that they feel from settling on those decisions by isolating themselves sincerely from the decisions they need to make. In spite of reality of presence lying in subjectivity, there is a Catch 22 appeared; that people are relatively preset to go after objectivity regardless of the 'appropriate response' existing in the other heading: past subjectivity. To come to the 'appropriate response' of life, one should initially deal with reality of presence. Kierkegaard's existential truth is subjectivity; for a human to comprehend that subjectivity is the center of presence at that point empowers them to seek after and in the long run comprehend the 'appropriate response' to life. Subjectivity in itself is vital to get a handle on as a human, and subsequently, it additionally fills in as a separation between the straightforward man and the astute man. On the off chance that the insightful man is being emotional, he realizes that there is a contrast among subjectivity and objectivity. Notwithstanding, the main sign that he is by and large 'totally emotional' at a given point is that he equitably knows the contrast among 'objectivity' and 'subjectivity'. This comprehension enables him to get a handle on the idea of the 'appropriate response' to life while in the meantime raises the Catch 22 of possibly being emotional while being objective. Conversely, if the basic man is being abstract, he is basically being emotional by purpose of drive and would not know about it. Along these lines the straightforward man can't be considered to have achieved indistinguishable existential truth from the shrewd man. To be insightful is a revile and in addition a gift, for the conundrum shows him the significance of the existential truth, while in the meantime, keeps him from achieving it. Given Kierkegaard's conviction that the existential truth is subjectivity, that all people in the long run progress toward becoming at any rate marginally objective and that individuals should be somewhat objective so as to be abstract, at that point an oddity presents itself. On the off chance that a human can't be emotional without being objective, this makes one wonder about regardless of whether a human achieve a condition of unadulterated subjectivity. Inside the World-Historical view, there is nevertheless a solitary target truth to any individual occasion since forever, however subjectivity demonstrates an alternate, singular truth for each individual survey it. Seeing that individuals can't dispassionately watch and thoroughly consider the past (without first achieving the unthinkable errand of getting to be God-like), individuals are left to see the occasions themselves from the present, filling in the holes between target actualities with abstract elucidations. These all aggregate to emotional certainties; each being reality, yet none being any pretty much legitimate than the last. By being human, one is limited by the 'world' they have emotionally developed; a world made with the abstract realities impacted by their very own considerations, sentiments and encounters. Be that as it may, as in part emotional presences in what must be seen as a simply abstract world, one must inquire as to whether people can truly exist in the equivalent 'world' as any other person and if the response to that question changes the 'appropriate response' to life itself. This presents us with the last conundrum; that so as to get the 'appropriate response' one must be a goal and static element, however people all in all are abstract essentially through presence. Were one to 'discover' the supposed 'answer' to life, one's life would generally change. In any case, as an immediate consequence of finding that 'answer', this recently changed life is essentially another life all by itself. This new life is at any rate marginally not the same as the old life and, accordingly, has another emotional truth to it. This successfully renders the past 'answer' useless, maybe having never existed in any case. This in itself demonstrates that the 'appropriate response' can't be found in the always dynamic 'life', yet just in the static 'demise' where the steady, static world is unaffected by an individual. Regardless of this, the 'appropriate response' holds no significance after death and can't be imparted to the living bringing about a similar absence of 'truth'. Thus, I've discovered that I can't present my response to this deep rooted task, and that to do as such I would have to never again be considered 'alive'. I am sorry and might want to ask for an augmentation; ideally to at some point in the late 2070's.>GET ANSWER