For eons many have hypothesized the corrupting influence of money, and yet, there has been a great void in the way of empirical experimentation. However, a series of pioneering experiments has begun to show confirmation of previous assumptions, one of which showed that the mere thought of money can loosen morals. This paper reveals three new experiments that explore the underlying process of this phenomenon. The results of experiments 1 and 2 suggest that individuals primed with money are less ethical than both a control group and individuals primed with business-related concepts. Further questioning revealed that an underlying mechanism behind the unethical decisions may be a decreased feeling of human connection. In accordance with this finding, the results of experiment 3 demonstrate that priming with disconnection themes directly results in a greater likelihood of unethical decisions.

The need for a new Schiehallion full field reservoir simulation model was driven by the requirement to re-evaluate the reserves in the field: the existing model indicated that the modelled volumes were potentially too conservative. This, coupled with a 50% increase in the wells database through ongoing development drilling, was the main reason for building the new model. An integrated multidisciplinary team consisting of BP and Shell staff was set up to build a new full-field reservoir simulation model for reserves re-evaluation. The paper outlines the workflow employed in building the new model, FFM2003, and describes elements of this workflow in more detail, concentrating on lessons learned during the process.

In an era increasingly surrounded by images, it is all too easy to overlook the power of the humble word. Recent studies have shown that images depicting human disconnection can weaken our morals. This paper reveals three new experiments that demonstrate that words can replicate this phenomenon. The results of experiments 1 and 2 show that an increase of unethical decision-making can be triggered via lexicon primes that convey the idea of human disconnection. Experiment 3 suggests that while priming the idea of human disconnection can loosen our morals, priming the idea of human connection can increase ethical decision-making. The three experiments also indicate that the primes are more effective when they are indirect (such as via the use of metaphors), and when they are created to seemingly appear to come from the participants themselves (such as asking participants to list evidence for a given statement).

In Moral Responsibility in Collective Contexts, Tracy Isaacs advances the case for a genuinely collective form of moral responsibility. Isaacs' form of collective responsibility is genuinely collective in that it is put forward as a separate kind or level of responsibility, rather than being simply a redescription of the aggregation of individual responsibility. Through numerous examples, Isaacs succeeds in illustrating the need for, and possibility of, such collective responsibility. Our moral understanding of certain states of affairs seems inadequate when we limit ourselves to attributing responsibility to individuals.My critical comments here will all focus on one central theme, namely the ways in which Isaacs' book-or rather the larger project of which this book is a part-could be improved upon by greater focus on one particular type of entity that Isaacs treats as a collective, namely the modern business corporation. Corporations are a particularly useful type of organization at which to look, because they are common, because so many of us are part of one or another of them, and because so much has been written about them from an ontological, ethical, and legal point of view. Below, I focus on three key points. First, I point out that corporate contexts help illustrate Isaacs' central claim that individual behaviour in collective contexts can only be fully evaluated, ethically, by fi rst understanding the ethical status of the collective effort. Second, however, I argue that consideration of corporations raises hard questions about who counts as a 'member' of a collective, questions that extend beyond corporate contexts and that suggest diffi cult problems for Isaacs. Finally, I argue that greater attention to the case of corporations would have helped highlight the

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