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Ethics
Kinds of Ethics Terms modified by Ethics Selected AbstractsBUDDHISM AND NEUROETHICS: THE ETHICS OF PHARMACEUTICAL COGNITIVE ENHANCEMENTDEVELOPING WORLD BIOETHICS, Issue 2 2009ANDREW FENTON ABSTRACT This paper integrates some Buddhist moral values, attitudes and self-cultivation techniques into a discussion of the ethics of cognitive enhancement technologies , in particular, pharmaceutical enhancements. Many Buddhists utilize meditation techniques that are both integral to their practice and are believed to enhance the cognitive and affective states of experienced practitioners. Additionally, Mah,y,na Buddhism's teaching on skillful means permits a liberal use of methods or techniques in Buddhist practice that yield insight into our selfnature or aid in alleviating or eliminating dukha (i.e. dissatisfaction). These features of many, if not most, Buddhist traditions will inform much of the Buddhist assessment of pharmaceutical enhancements offered in this paper. Some Buddhist concerns about the effects and context of the use of pharmaceutical enhancements will be canvassed in the discussion. Also, the author will consider Buddhist views of the possible harms that may befall human and nonhuman research subjects, interference with a recipient's karma, the artificiality of pharmaceutical enhancements, and the possible motivations or intentions of healthy individuals pursuing pharmacological enhancement. Perhaps surprisingly, none of these concerns will adequately ground a reflective Buddhist opposition to the further development and continued use of pharmaceutical enhancements, either in principle or in practice. The author argues that Buddhists, from at least certain traditions , particularly Mah,y,na Buddhist traditions , should advocate the development or use of pharmaceutical enhancements if a consequence of their use is further insight into our self-nature or the reduction or alleviation of dukha. [source] GLOBAL HEALTH ETHICS FOR STUDENTSDEVELOPING WORLD BIOETHICS, Issue 1 2009ANDREW D. PINTO ABSTRACT As a result of increased interest in global health, more and more medical students and trainees from the ,developed world' are working and studying in the ,developing world'. However, while opportunities to do this important work increase, there has been insufficient development of ethical guidelines for students. It is often assumed that ethics training in developed world situations is applicable to health experiences globally. However, fundamental differences in both clinical and research settings necessitate an alternative paradigm of analysis. This article is intended for teachers who are responsible for preparing students prior to such experiences. A review of major ethical issues is presented, how they pertain to students, and a framework is outlined to help guide students in their work. [source] ETHICS BEYOND BORDERS: HOW HEALTH PROFESSIONALS EXPERIENCE ETHICS IN HUMANITARIAN ASSISTANCE AND DEVELOPMENT WORKDEVELOPING WORLD BIOETHICS, Issue 2 2008MATTHEW R. HUNT ABSTRACT Health professionals are involved in humanitarian assistance and development work in many regions of the world. They participate in primary health care, immunization campaigns, clinic- and hospital-based care, rehabilitation and feeding programs. In the course of this work, clinicians are frequently exposed to complex ethical issues. This paper examines how health workers experience ethics in the course of humanitarian assistance and development work. A qualitative study was conducted to consider this question. Five core themes emerged from the data, including: tension between respecting local customs and imposing values; obstacles to providing adequate care; differing understandings of health and illness; questions of identity for health workers; and issues of trust and distrust. Recommendations are made for organizational strategies that could help aid agencies support and equip their staff as they respond to ethical issues. [source] CLINICAL TRIALS AND SCID ROW: THE ETHICS OF PHASE 1 TRIALS IN THE DEVELOPING WORLDDEVELOPING WORLD BIOETHICS, Issue 3 2007JONATHAN KIMMELMAN ABSTRACT Relatively little has been written about the ethics of conducting early phase clinical trials involving subjects from the developing world. Below, I analyze ethical issues surrounding one of gene transfer's most widely praised studies conducted to date: in this study, Italian investigators recruited two subjects from the developing world who were ineligible for standard of care because of economic considerations. Though the study seems to have rendered a cure in these two subjects, it does not appear to have complied with various international guidelines that require that clinical trials conducted in the developing world be responsive to their populations' health needs. Nevertheless, policies devised to address large scale, late stage trials, such as the AZT short-course placebo trials, map somewhat awkwardly to early phase studies. I argue that interest in conducting translational research in the developing world, particularly in the context of hemophilia trials, should motivate more rigorous ethical thinking around clinical trials involving economically disadvantaged populations. [source] DEFINING STANDARD OF CARE IN THE DEVELOPING WORLD: THE INTERSECTION OF INTERNATIONAL RESEARCH ETHICS AND HEALTH SYSTEMS ANALYSISDEVELOPING WORLD BIOETHICS, Issue 2 2005ADNAN A. HYDER ABSTRACT In recent years there has been intense debate regarding the level of medical care provided to ,standard care' control groups in clinical trials in developing countries, particularly when the research sponsors come from wealthier countries. The debate revolves around the issue of how to define a standard of medical care in a country in which many people are not receiving the best methods of medical care available in other settings. In this paper, we argue that additional dimensions of the standard of care have been hitherto neglected, namely, the structure and efficiency of the national health system. The health system affects locally available medical care in two important ways: first, the system may be structured to provide different levels of care at different sites with referral mechanisms to direct patients to the appropriate level of care. Second, inefficiencies in this system may influence what care is available in a particular locale. As a result of these two factors locally available care cannot be equated with a national ,standard'. A reasonable approach is to define the national standard of care as the level of care that ought to be delivered under conditions of appropriate and efficient referral in a national system. This standard is the minimum level of care that ought to be provided to a control group. There may be additional moral arguments for higher levels of care in some circumstances. This health system analysis may be helpful to researchers and ethics committees in designing and reviewing research involving standard care control groups in developing country research. [source] MODULE ONE: INTRODUCTION TO RESEARCH ETHICSDEVELOPING WORLD BIOETHICS, Issue 1 2005UDO SCHÜKLENK ABSTRACT This module will introduce you to the ethical concepts underlying applied ethical decision-making in the area of research involving human participants. We will also learn what the issues are that people involved in research on research ethics are concerned with. Ethics without an understanding of historical and legal context makes arguably little sense. It is for this reason that this module will begin with a brief history of research ethics and ends with a brief overview of the relevant national and international guidelines pertaining to ethical issues in research involving human participants. [source] ETHICS AND THE MARKET ECONOMY: INSIGHTS FROM CATHOLIC MORAL THEOLOGYECONOMIC AFFAIRS, Issue 2 2004Samuel Gregg The ethical dimension of market solutions to problems is often neglected by their proponents. This article examines the market from the standpoint of orthodox Roman Catholic moral theology. It illustrates how Catholic theologians have contributed to thinking about the market, draws attention to Catholicism's positive assessment of entrepreneurship, and outlines paths for future Catholic reflection on the market. [source] ETHICS AND EDUCATION FORTY YEARS LATEREDUCATIONAL THEORY, Issue 1 2007Bryan R. Warnick At least in the United States, however, it is now rarely read or discussed. In this essay, Bryan Warnick looks at the virtues and vices of Ethics and Education, examining some major criticisms of the book in light of key developments in philosophy and educational theory that have occurred since it was first published. He finds that some of the criticisms seem unjustified and overstated, while others can be met with a reading of the text that places its language analysis within a framework of communitarian ethics, a move made possible by rejecting Peters's fact/value dichotomy. This way of reading Ethics and Education reveals an interesting conception of what philosophy of education can be: namely, a sort of normative analytic anthropology. It also shows the value of engaging more with the recent history of philosophy of education. [source] DOESN'T ETHICS REQUIRE KEEPING ALL OPTIONS OPEN IN THE NAME OF PERSONAL AUTONOMY?ADDICTION, Issue 6 2009ARTHUR CAPLAN No abstract is available for this article. [source] ETHICS OF ALCOHOL POLICY IN BRAZIL: WHY IT IS POSSIBLE TO BE INDEPENDENT WHEN WE SIT AT THE SAME TABLE WITH THE ALCOHOL INDUSTRYADDICTION, Issue 5 2008ARTHUR GUERRA DE ANDRADE No abstract is available for this article. [source] SCREENING ETHICS WHEN HONEST AGENTS CARE ABOUT FAIRNESS*INTERNATIONAL ECONOMIC REVIEW, Issue 1 2006Ingela Alger A principal faces an agent with private information who is either honest or dishonest. Honesty involves revealing private information truthfully if the probability that the equilibrium allocation chosen by an agent who lies is small enough. Even the slightest intolerance for lying prevents full ethics screening whereby the agent is given proper incentives if dishonest and zero rent if honest. Still, some partial ethics screening may allow for taking advantage of the potential honesty of the agent, even if honesty is unlikely. If intolerance for lying is strong, the standard approach that assumes a fully opportunistic agent is robust. [source] CORPORATE GOVERNANCE, ETHICS, AND ORGANIZATIONAL ARCHITECTUREJOURNAL OF APPLIED CORPORATE FINANCE, Issue 3 2003James A. Brickley Effective corporate leadership involves more than developing a good strategic plan and setting high ethical standards. It also means coming up with an organizational design that encourages the company's managers and employees to carry out its business plan and maintain its ethical standards. In this article, the authors use the term organizational architecture to refer to three key elements of a company's design: ,the assignment of decision-making authority,who gets to make what decisions; ,performance evaluation,the key measures of performance for evaluating business units and individual employees; and ,compensation structure,how employees are rewarded for meeting performance goals. In well-designed companies, each of these elements is mutually reinforcing and supportive of the company's overall business strategy. Decision-making authority is assigned to managers and employees who have the knowledge and experience needed to make the best investment and operating decisions. And to ensure that those decision makers have the incentive as well as the knowledge to make the best decisions, the corporate systems used to evaluate and reward their performance are based on measures that are linked as directly as possible to the corporate goal of creating value. Some of the most popular management techniques of the past two decades, such as reengineering, TQM, and the Balanced Scorecard, have often had disappointing results because they address only one or two elements of organizational architecture, leaving the overall structure out of balance. What's more, a flawed organizational design can lead to far worse than missed opportunities to create value. As the authors note, the recent corporate scandals involved not just improper behavior by senior executives, but corporate structures that, far from safeguarding against such behavior, in some ways encouraged it. In the case of Enron, for example, top management's near-total focus on boosting reported earnings (a questionable corporate goal to begin with) combined with decentralized decision making and loose oversight at all levels of the company to produce an enormously risky high-leverage strategy that ended up bringing down the firm. [source] CARING COMPARISONS: THOUGHTS ON COMPARATIVE CARE ETHICSJOURNAL OF CHINESE PHILOSOPHY, Issue 2 2009VRINDA DALMIYA [source] RECONSTRUCTING MODERN ETHICS: CONFUCIAN CARE ETHICSJOURNAL OF CHINESE PHILOSOPHY, Issue 2 2009ANN A. PANG-WHITE [source] IMAGINING CONFUCIUS: PARADIGMATIC CHARACTERS AND VIRTUE ETHICSJOURNAL OF CHINESE PHILOSOPHY, Issue 3 2005SOR-HOON TAN [source] A RELATIONAL APPROACH TO ENVIRONMENTAL ETHICSJOURNAL OF CHINESE PHILOSOPHY, Issue 1 2005MARION HOURDEQUIN [source] Essays: RELIGIOUS MEDICAL ETHICS: A Study of the Rulings of Rabbi WaldenbergJOURNAL OF RELIGIOUS ETHICS, Issue 3 2010Yitzhak Brand ABSTRACT This article seeks to examine how religious ideas that are not the focus of a particular halakhic question become the crux of the ruling, thereby molding it and dictating its bias. We will attempt to demonstrate this through a study of Jewish medical ethics, based on some of the rulings of one of the greatest halakhic decisors of the previous generation: Rabbi Eliezer Yehuda Waldenberg (1915,2006). Rabbi Waldenberg molds his rulings on the basis of a religious principle asserting that the legitimacy of any medical procedure is qualified and limited. Rabbi Waldenberg rejects certain accepted medical practices, including plastic surgery, in vitro fertilization, and organ transplants. Even if these procedures are regarded by other halakhic decisors as being legitimate, for Rabbi Waldenberg they are ethically and religiously improper, and therefore they are halakhically forbidden. [source] CHRISTIAN ETHICS IN THE TWENTY-FIRST CENTURY: NEW DIRECTIONSJOURNAL OF RELIGIOUS ETHICS, Issue 4 2009Arthur J. Dyck First page of article [source] THE UNIVERSALITY OF JEWISH ETHICS: A Rejoinder to Secularist CriticsJOURNAL OF RELIGIOUS ETHICS, Issue 2 2008David Novak ABSTRACT Jewish ethics like Judaism itself has often been charged with being "particularistic," and in modernity it has been unfavorably compared with the universality of secular ethics. This charge has become acute philosophically when the comparison is made with the ethics of Kant. However, at this level, much of the ethical rejection of Jewish particularism, especially its being beholden to a God who is above the universe to whom this God prescribes moral norms and judges according to them, is also a rejection of Christian (or any other monotheistic) ethics, no matter how otherwise universal. Yet this essay argues that Jewish ethics that prescribes norms for all humans, and that is knowable by all humans, actually constitutes a wider moral universe than does Kantian ethics, because it can include non-rational human objects and even non-human objects altogether. This essay also argues that a totally egalitarian moral universe, encompassing all human relations, becomes an infinite, totalizing universe, which can easily become the ideological justification (ratio essendi) of a totalitarian regime. [source] THEOLOGICAL ETHICS, THE CHURCHES, AND GLOBAL POLITICSJOURNAL OF RELIGIOUS ETHICS, Issue 3 2007Lisa Sowle Cahill ABSTRACT Several discourses about theology, church, and politics are occurring among Christian theologians in the United States. One influential strand centers on the communitarian theology of Stanley Hauerwas, who calls on Christians to witness faithfully against liberalism in general and war in particular. Jeffrey Stout, in his widely discussed Democracy and Tradition (2004), responds that religious people ought precisely to endorse those democratic and liberal American traditions that join religious and secular counterparts to battle injustice. Hauerwas, Stout, and many of their interlocutors envision liberal U.S. culture as the context of Christian social ethics. The ensuing debate rarely incorporates Catholic scholars, feminist scholars, scholars of color, or international and liberationist voices. Their inclusion could enhance an understanding of the role of the church in society, and support a common morality in the face of global pluralism. More importantly, it could broaden the scope of discourse on religion and politics to envision global Christian social ethics. [source] BHAGAVAD G,TÄ€ AS DUTY AND VIRTUE ETHICSJOURNAL OF RELIGIOUS ETHICS, Issue 3 2006Some Reflections ABSTRACT The paper examines the ethical conception of the most well-known and much discussed Hindu text, the Bhagavad G,t,, in the context of the Western distinction between duty ethics and virtue ethics. Most of the materials published on the G,t, make much of its conception of duty; however, there is no systematic investigation of the notion of virtue in the G,t,. The paper begins with a discussion of the fundamental characteristics of virtue ethics, before undertaking a discussion of the conceptions of duty and virtue in the G,t,. The paper clearly demonstrates that (1) both duty and virtue coexist in the G,t,, and (2) the G,t, accords virtue an important place. [source] ETHICS AND OBSERVATION: DEWEY, THOREAU, AND HARMANMETAPHILOSOPHY, Issue 5 2007ANDREW WARD Abstract: In 1929, John Dewey said that "the problem of restoring integration and cooperation between man's beliefs about the world in which he lives and his beliefs about the values and purposes that should direct his conduct is the deepest problem of human life." Using this as its theme, this article begins with an examination of Gilbert Harman's reasons for denying the existence of moral facts. It then presents an alternative account of the relationship between science and ethics, making use of the writings of Dewey and Henry David Thoreau. For both Dewey and Thoreau, the dichotomy between a scientific approach to the world and an ethical approach to the world is a false one. The article explores the reasons for believing that the dichotomy is a false one, agreeing with Thoreau that there "is no exclusively moral law,there is no exclusively physical law." [source] DIETRICH BONHOEFFER,AN ETHICS OF GOD'S APOCALYPSE?MODERN THEOLOGY, Issue 4 2007PHILIP G. ZIEGLER Bonhoeffer's theology generally and his Ethics in particular have not commonly been thought to be ,apocalyptic'. Indeed, many have adjudged him to be "almost immunized" against such eschatology. Yet, a close reading of Bonhoeffer's Ethics shows unmistakable resonances between the themes, tasks and argumentative forms of his theological ethics and the contours of pauline apocalyptic as set forth recently in the work of J. Louis Martyn and others. In this text, Bonhoeffer confronts the question ,What has paraenesis to do with apocalypsis?' and experiments with answers which acknowledge that ,the incursion of a new world' in Christ ,renders ancient good uncouth.' Seeing this illumines several aspects of Bonhoeffer's theological ethics, clarifies the importance of the doctrine of justification therein, and emphasises its dynamic, dialectical and pauline character. [source] FAITH IN A HARD GROUND: ESSAYS ON RELIGION, PHILOSOPHY AND ETHICS BY G.E.M. ANSCOMBENEW BLACKFRIARS, Issue 1034 2010MICHAEL PAKALUK First page of article [source] SOLIDARITY AND DIFFERENCE: A CONTEMPORARY READING OF PAUL's ETHICS by David G. Horrell, T&T Clark International, London, 2005, Pp.NEW BLACKFRIARS, Issue 1010 2006£25 pbk. No abstract is available for this article. [source] AN ARISTOTELIAN ACCOUNT OF VIRTUE ETHICS: AN ESSAY IN MORAL TAXONOMYPACIFIC PHILOSOPHICAL QUARTERLY, Issue 2 2007SEAN MCALEER My account is Aristotelian because it avoids the excessive inclusivity of Martha Nussbaum's account and the deficient inclusivity of Gary Watson's account. I defend the account against the objection that Aristotle does not have a virtue ethics by its lights, and conclude with some remarks on moral taxonomy. [source] LOOKING TOWARD THE END: REVISITING AQUINAS' TELEOLOGICAL ETHICSTHE HEYTHROP JOURNAL, Issue 3 2010JOSEPH A. SELLING First page of article [source] THE MORAL REQUIREMENT IN THEISTIC AND SECULAR ETHICSTHE HEYTHROP JOURNAL, Issue 2 2010PATRICK LOOBUYCK One of the central tasks of meta-ethical inquiry is to accommodate the common-sense assumptions deeply embedded in our moral discourse. A comparison of the potential of secular and theistic ethics shows that, in the end, theists have a greater facility in achieving this accommodation task; it is easier to appreciate the action-guiding authority and binding nature of morality in a theistic rather than in a secular context. Theistic ethics has a further advantage in being able to accommodate not only this essential conceptual feature of morality, but also the existence of moral requirements and their source of normativity. [source] ANSCOMBE ON A LAW CONCEPTION OF ETHICS AND THE EXPERIENCE OF OBLIGATIONTHE HEYTHROP JOURNAL, Issue 2 2010KEVIN E. O'REILLY First page of article [source] THE RESPONSIBILITY OF SOLDIERS AND THE ETHICS OF KILLING IN WARTHE PHILOSOPHICAL QUARTERLY, Issue 229 2007Yitzhak Benbaji According to the purist war ethic, the killings committed by soldiers fighting in just wars are permissible, but those committed by unjust combatants are nothing but murders. Jeff McMahan asserts that purism is a direct consequence of the justice-based account of self-defence. I argue that this is incorrect: the justice-based conception entails that in many typical cases, killing unjust combatants is morally unjustified. So real purism is much closer to pacifism than its proponents would like it to be. I conclude that the best explanation of the common view that unjust combatants may be defensively killed relies on a rights-based conception of self-defence. [source] | |||||||||||||||||||||||||||||||||||||||||||