Background The literature on the ethics of biobanking often overlooks the practical operations of biobanks. The ethics of stewardship requires that biobank resources are used to conduct beneficial science. Networked biobanks have emerged to increase the scientific benefit of biobank resources, but little is known about whether and how operations of networking may accomplish this goal.Methods As part of a larger study on the ethical, legal, and social implications (ELSI) of networked biobanking, we conducted 38 interviews with representatives of (...) 31 networked biobanks. Interviews explored operations of the networks. We used thematic analysis to examine how respondents describe three topics associated with stewarding biobank resources—funding, utilization, and sustainability.Results Our results highlight that funding, utilization, and sustainability are critical not only to the operation of biobanks, but also to the ethical obligations that biobankers owe to stakeholders to steward the resources. Based on prior research, we hypothesized that respondents would describe networking as beneficial to increasing funding, utilization, and sustainability of the network. Respondents generally found value in networked biobanking, but networking did not necessarily increase funding, utilization, and sustainability.Conclusion The results presented here support inclusion of funding, utilization, and sustainability as topics of ethical concern in the practice of biobanking and networked biobanking. These issues are rooted in the stewardship obligations that biobankers feel to their partners, client investigators, and participants. The goal of promoting stewardship through networking requires significant time and effort to build governance models that honor the obligations of each individual biobank to their donors and advance the collective goals of the network. We conclude with suggestions offered by respondents to address improving these aspects of stewardship. (shrink)

ABSTRACTEntrepreneurs should act as stewards of entrepreneurial rent. Entrepreneurial rent is the difference between the ex post value of a venture and its ex ante costs. It is the result of competition among buyers and sellers within the market process rather than the sole efforts of the entrepreneur. As a result, entrepreneurs should allocate entrepreneurial rent for the benefit of other market participants rather than consuming it for themselves. The moral obligation to steward entrepreneurial rent is consistent with traditional bases (...) of property rights and the norm of social welfare maximization, and it applies to corporations and their shareholders, as well as individual entrepreneurs. (shrink)

In this text I investigate the increasing usage of the Rights of Nature to approach the task of Stewardship for the Earth. The Ecuadorian constitution of 2008 introduces the indigenous concept of Pachamama and interpretes nature as a subject of rights. Reflecting the two 2017 cases of the Whanganui River and the Gangotri and Yamunotri Glaciers, my main argument is that, although the language of individual rights relies on modern subjectivity as well as the constitutionalism of the secular nation (...) state, it is obviously seen as a trans-cultural tool to justify Human Stewardship over the Earth in the Age of Anthropocene. I argue that the new Rights of Nature debate “provides” a straightforward justification of the Stewardship for the Earth and it includes two moments aimed to transcend European Modernity. The Rights Approach justifies obligations towards nature beyond human interests and it appeals to indigenous knowledge as an alternative sphere of argumentation. The relation of this endevor to the Anthropocene is twofold: The indigenous worldviews can now be translated into Rights of Nature because of the two core items of the Anthropocene that are gaining more and more acceptance: the idea of the Earth as a system and of history as a non-linear process. The scientific description of the Earth system offered by the Anthropocene supports holistic narratives of the Rights of Nature and facilitates the recognition of non-Western worldviews. At the same time the Rights of Nature help to clarify the normative claims implicit in the Anthropocene because the integrity of natural items and processes is presented as the explicit reason for a responsible human stewardship towards the Earth. (shrink)

Mohandas Karamchand “Mahatma” Gandhi discussed corporate responsibility and business ethics over several decades of the twentieth century. His views are still influential in modern India. In this paper, we highlight Gandhi’s cross-level CR framework, which operates at institutional, organizational, and individual levels. We also outline how the Tata Group, one of India’s largest conglomerates, has historically applied and continues to utilize Gandhi’s concept of trusteeship. We then compare Gandhi’s framework to modern notions of stakeholder and stewardship management. We conclude (...) that trusteeship has strong potential to help firms and their stakeholders achieve shared value by considering the interactions between individual, organizational, and institutional factors, and paying attention to a range of multi-level stakeholder obligations. (shrink)

The research about strategic human resource management (SHRM) has suggested that human resource professionals (HRPs) have the opportunity to play a greater role in contributing to organizational success if they are effective in developing systems and policies aligned with the organization's values, goals, and mission. We suggest that HRPs need to raise the standard of their performance and that the competitive demands of the modern economic environment create implicit ethical duties that HRPs owe to their organizations. We define ethical (...) class='Hi'>stewardship as a model of governance that honors obligations due to the many stakeholders and that maximizes long-term organizational wealth creation. We propose that if HRPs adopt an ethical stewardship framework and the qualities of transformative leaders, they will be more aware of their ethical duties to their organizations and more effective in helping their organizations to create increased wealth, achieve desired organizational outcomes, and establish work environments that are more satisfying to employees. (shrink)

The research about strategic human resource management (SHRM) has suggested that human resource professionals (HRPs) have the opportunity to play a greater role in contributing to organizational success if they are effective in developing systems and policies aligned with the organization’s values, goals, and mission. We suggest that HRPs need to raise the standard of their performance and that the competitive demands of the modern economic environment create implicit ethical duties that HRPs owe to their organizations. We define ethical (...) class='Hi'>stewardship as a model of governance that honors obligations due to the many stakeholders and that maximizes long-term organizational wealth creation. We propose that if HRPs adopt an ethical stewardship framework and the qualities of transformative leaders, they will be more aware of their ethical duties to their organizations and more effective in helping their organizations to create increased wealth, achieve desired organizational outcomes, and establish work environments that are more satisfying to employees. (shrink)

In an era of rapidly rising health care costs, physicians and policymakers are searching for new and effective ways to contain health care spending without sacrificing the quality of services provided. These proposals are increasingly articulated in terms of an ethical duty of stewardship. The duty of stewardship in medicine, however, is not at present well understood, and it is frequently conflated with other duties. This article presents a critical analysis of the notion of stewardship, which shows (...) that it has an important and distinctive place in medical ethics. It claims that stewardship in medicine concerns the responsible use of a society’s medical resources and it discusses the extent to which medical professionals are the proper stewards of these resources. The article argues that the duty of stewardship is best understood as a duty that applies in a space between the obligations of health care providers to provide beneficent care to their patients on the one hand and the obligations of citizens to bring about and support a just health care system on the other. Seen with clear eyes, stewardship in medicine is neither a consequence of beneficent medical care nor a substitute for justice. (shrink)

According to Christian physicalism (CP), a human person does not have an immaterial soul, but is identical to or constituted by a physical object. This chapter focuses on several reasons to think CP does not adequately account for the stewardship obligations. If CP is properly confined to the resources actually available to a physicalist anthropology it seems unable to account for the capacities of stewards, including a first‐person perspective, knowledge of the natural world, reasoning, and the ability to (...) act. To the extent that CP does seem able to account for these capacities, it relies heavily on a nonexplanatory notion of emergence and apparently nonphysical notions of teleology and life. But on physicalism, concepts emerge as the result of causal interactions with the brain, and this means that those concepts are limited to what can be explained by the individual learning history of a human organism or natural selection operating on the human species. (shrink)

The One Health approach to antimicrobial resistance (AMR) requires stakeholders to contribute to cross-sectoral efforts to improve antimicrobial stewardship (AMS). One Health AMR policy implementation is challenging in livestock farming because of the infrastructural role of antibiotics in production systems. Mitigating AMR may require the development of more stringent stewardship obligations and the future limitation of established entitlements. Drawing on Amatai Etzioni’s compliance theory, regulatory analyses and qualitative studies with stakeholder groups we examine the structural and socio-cultural (...) dimension of antibiotic use and AMS compliance in Australian beef and dairy production. We found a disconnect between how antibiotic use is conceptualised by farmers and the way in which AMS policies construe agricultural AMR risks. Under the umbrella of food safety standards and national-level prescribing restrictions, farmers and veterinarians interact around antibiotic use with different operating logics and compliance mechanisms. These parallel regimes service distinct and sometimes competing common goods of food security and antibiotic preservation. Further reforms to mitigate AMR need to account for the value orientations of different groups and the embeddedness of the constraints imposed by existing systems. Advocacy for greater AMR precaution in agriculture should acknowledge and compensate for erosions in competing common goods and the cost of proposed interventions. (shrink)

Individuals who demonstrate organizational citizenship behavior (OCB) contribute to their organization’s ability to create wealth, but they also owe their organizations a complex set of ethical duties. Although, the academic literature has begun to address the ethical duties owed by organizational leaders to organizational citizens, very little has been written about the duties owed by those who practice OCB to their organizations. In this article, we identify an array of ethical duties owed by those who engage in extra-role behavior and (...) describe those duties in context with personality theory. We suggest that employees who understand the complex nature of OCB and the associated duties they owe to others are more likely to reach their potential and make greater contributions within their organizations. (shrink)

As populations grow and arable land becomes increasingly scarce, large-scale long- term land leases are signed at a growing rate. Countries and investors with large amounts of financial resources and a strong agricultural industry seek long-term land leases for agricultural exploitation or investment purposes. Leaders of financially poorer countries often advertise such deals as a fast way to attract foreign capital. Much has been said about the short-term social costs these types of leases involve, however, less has been said about (...) the normative dimension of their long-term environmental impact. We therefore will focus on the likely impact such deals have for soil conservation, by (1) briefly introducing the basics of long-term leasing arrangements by comparing land leases to the renting of buildings, (2) explaining from a soil sciences perspective the difficulties in assessing the current value of an estate and in calculating the damages of soil erosion and degradation, and (3) show how difficult it is to incentivize the conservation of soil quality when one cannot sufficiently and cost-effectively valorize existing environmental capital and eventual future damages. Attempting to oblige tenants through contracts to invest in sustainable stewardship has limited potential when liability payments do not reflect true costs and are hard to enforce. (shrink)

The main goal of publicly funded biomedical research is to generate social value through the creation and application of knowledge that can improve the well-being of current and future people. Prioritising research with the greatest potential social value is crucial for good stewardship of limited public resources and ensuring ethical involvement of research participants. At the National Institutes of Health (NIH), peer reviewers hold the expertise and responsibility for social value assessment and resulting prioritisation at the project level. However, (...) previous research has shown that peer reviewers place more emphasis on a study’s methods (‘Approach’) than on its potential social value (best approximated by the criterion of ‘Significance’). Lower weighting of Significance may be due to reviewers’ views on the relative importance of social value, their belief that social value is evaluated at other stages of the research priority-setting process or the lack of guidance on how to approach the challenging task of assessing expected social value. The NIH is currently revising its review criteria and how these criteria contribute to overall scores. To elevate the role of social value in priority setting, the agency should support empirical research on how peer reviewers approach the assessment of social value, provide more specific guidance for reviewing social value and experiment with alternative reviewer assignment strategies. These recommendations would help ensure that funding priorities align with the NIH’s mission and the obligation of taxpayer-funded research to contribute to the public good. (shrink)

Robin Attfield's work has been central to the development of environmental philosophy in a number of key areas, including stewardship, population, human development and the moral standing of living organisms. In this paper, I'll focus primarily on just one aspect of Attfield's work: human moral obligations to sentient animals. I'll first outline how, and in what ways, Attfield has argued that such animals are morally important. I'll then suggest that while providing a good grounding for some central concerns (...) of animal ethics, Attfield's focus on animals' capacities, in the context of a consequentialist approach to ethics, doesn't obviously accommodate other relational concerns that we might think are important. I'll consider how a consequentialist such as Attfield might respond to this concern, and I'll conclude by explaining why this still leaves some residual worries about what I'll call "capacity-oriented" consequentialist approaches to animal ethics. (shrink)

BackgroundThis paper investigates the content of Australian policies that address withholding or withdrawing life-sustaining treatment to analyse the guidance they provide to doctors about the allocation of resources.MethodsAll publicly available non-institutional policies on withholding and withdrawing life-sustaining treatment were identified, including codes of conduct and government and professional organization guidelines. The policies that referred to resource allocation were isolated and analysed using qualitative thematic analysis. Eight Australian policies addressed both withholding and withdrawing life-sustaining treatment and resource allocation.ResultsFour resource-related themes were (...) identified: doctors’ ethical duties to consider resource allocation; balancing ethical obligations to patient and society; fair process and transparent resource allocation; and legal guidance on distributive justice as a rationale to limit life-sustaining treatment.ConclusionOf the policies that addressed resource allocation, this review found broad agreement about the existence of doctors’ duties to consider the stewardship of scarce resources in decision-making. However, there was disparity in the guidance about how to reconcile competing duties to patient and society. There is a need to better address the difficult and confronting issue of the role of scarce resources in decisions about life-sustaining treatment. (shrink)

God presented each of us with the gift of human life, for which we each have a duty of stewardship. The complementary principles of totality and integrity provide moral guidance for decisions on whether specific acts are consistent with this obligation. Totality directs that anatomical completeness must not be sacrificed without proportional justification. Integrity focuses on maintaining basic human capacities and provides a hierarchical ordering of higher functions over lower functions for use in decision making. The decisions of secular (...) American courts rely heavily on statutory authority and case precedent. This essay explores whether the moral principle of totality and integrity is reflected in judicial opinions. The first part examines judicial decisions in cases in which the plaintiff’s desired outcome was consistent with the principle of totality and integrity. The second part analyzes judicial decisions in which the desired outcome was not consistent with this moral principle. National Catholic Bioethics Quarterly 12.1 (Spring 2012): 43–54. (shrink)

‘Ecology: religious or secular?’ addresses the issue of the relation between ecology and the idea of God. ‘Social’ interpretations of ecology seem to fit with traditional Christian models, such as stewardship, for grasping the relation between humanity and nature. ‘Deep’ interpretations of ecology, in which nature is understood to encompass humanity, appear, by contrast, less amenable to assimilation by Christianity.The choice – for so it is often presented – between ‘deep’ and ‘social’ forms of ecology is thus a test (...) case for Christianity. Does the Christian theologian opt for ‘social’ ecology because it best addresses the issue of human embeddedness in nature or because it fits better with prior metaphysical commitments?This article argues that the only way such a dilemma can be addressed theologically is by thinking through at a fundamental level the character of God’s relation to the world. An enquiry in philosophical theology, through the consideration of the concept of divine simplicity, it is argued, suggests that Christianity is not condemned to ‘religious’ readings of ecology. That is, Christianity is not obliged to select evidence based on criteria derived from prior theological commitments .Instead, beginning in the concept of God enables a truly ‘secular’ enquiry which acknowledges a wide range of evidence of our materiality. Indeed, such a ‘secular’ enquiry can only be established by reference to the idea of God. (shrink)

In this paper l examine the extent to which Locke’s reIigious and poIiticaI ideoIogy might be considered to exempIify values which have Ied to environmentaI deterioration. In the Two Treatises of Governlnent, Locke appears to hold a view of dominion which compromises humanitarian principles for economic gain. He often asserts that man has a right to accumulate property and to use land and animals for comfort and convenience. This right issues from God’s decree that men subdue the Earth and have (...) dominion over every living thing. Although abuse of the environment appears to be justified in Locke’s political works, I argue that there are many passages in this work that cast doubt on such an interpretation. Further, the view of dominion adopted in Locke's educational work is one of responsible stewardship. On the whole, his view stresses man’s duties and obligation towards all creation. (shrink)

This chapter contains sections titled: A Brief History of Corporate Responsibility The Nature of Corporate Obligations and the Scope of Corporate Responsibility Some Promising Approaches to the Study of Corporate Responsibility Corporate Responsibility and the Limits of Minimalism.

Jehovah’s Witnesses should be required to sign transfusion contracts in order to be eligible for transplant.Human donor organs continue to be in short supply, and many potential transplant recipients die while waiting for an allograft to become available.1 Because the organ supply is so limited and the offering of organs is based on the generosity of patients and families, proper stewardship of these organs is an ethical obligation for transplant teams, as well as organ recipients. Preventable graft loss must (...) be protected against, and factors that foster preventable graft loss—for example, non-compliance must be proactively contemplated when patients are reviewed as potential transplant candidates. Post-transplant treatment refusal is one example of behaviour that can compromise transplant success.JEHOVAH’S WITNESSES AS TRANSPLANT RECIPIENTSIt is widely known that one of the most significant teachings of the Jehovah’s Witness church is abstinence from receiving blood transfusions.2 Believers derive this tenet from the Bible verse: “You are to abstain from …blood”.3 While blood loss is a risk of transplant surgery, some centres do not view patient refusal of blood transfusion as a transplant exclusion criterion. The first published case of transplantation of a Jehovah’s Witness appeared in 1986 from the University of California Los Angeles heart transplant team.4 Since then, numerous other cases have been published, including liver,5 kidney,6 pancreas,6 and lung.7 For experienced centres with superior blood management skills, transplant can indeed be a surgical success; however, optimal blood management before and during surgery are only two thirds of the patient’s clinical time clock. In the remaining third, the post-transplant period, the patient has received his/her organ, yet the potential for clinical need of blood transfusion remains.THE DILEMMAWhether due to postoperative complication, or future illness or trauma, all transplant recipients have …. (shrink)

The evolving Sino-Russian relationship is a cornerstone in contemporary international relations, with significant implications for global peace, stability, and strategic balance. This dynamic has progressively deepened, transitioning from a "strategic partnership of coordination" to a "comprehensive strategic partnership of coordination for a new era," marked by enhanced political trust and strategic alignment. Notably, the intensification of this partnership under the leadership paradigms of Xi Jinping has yielded significant advancements in military, technological, economic, and cultural domains. This paper explores the ethical (...) and philosophical challenges and opportunities presented by the Sino-Russian relationship from the perspective of ecopolitical philosophy, which considers the environmental implications of these international dynamics. As global leaders in energy consumption and environmental impact, China and Russia's ecological policies carry profound ethical considerations, which intersect with religious and moral philosophy concerning stewardship of the earth and intergenerational justice. The evolving Sino-Russian relationship is a cornerstone in contemporary international relations, with significant implications for global peace, stability, and strategic balance. This dynamic has progressively deepened, transitioning from a "strategic partnership of coordination" to a "comprehensive strategic partnership of coordination for a new era," marked by enhanced political trust and strategic alignment. Notably, the intensification of this partnership under the leadership paradigms of Xi Jinping has yielded significant advancements in military, technological, economic, and cultural domains. This paper explores the ethical and philosophical challenges and opportunities presented by the Sino-Russian relationship from the perspective of ecopolitical philosophy, which considers the environmental implications of these international dynamics. As global leaders in energy consumption and environmental impact, China and Russia's ecological policies carry profound ethical considerations, which intersect with religious and moral philosophy concerning stewardship of the earth and intergenerational justice. In the context of this relationship, ethical questions arise regarding the balance of power and environmental responsibility, the moral obligations to address climate change, and the ethical management of natural resources. These considerations are crucial as both nations seek to uphold their commitments to sustainable development while navigating the complexities of their strategic alliance. The analysis is framed by Xi Jinping's diplomatic philosophy, which advocates for a new model of major power relationships based on mutual respect and ecological sustainability. This approach underscores the need for a deeper understanding of the philosophical underpinnings that guide international relations in the era of significant environmental challenges. By examining the Sino-Russian relationship through the lens of global environmental ethics, this study contributes to a broader discourse on how major powers can negotiate their strategic interests with their moral responsibilities to the global community. (shrink)

We argued last year in this journal that extensive integration of research and care is a worthy goal of health system design, and we second the call from Ruth Faden and colleagues to move toward learning health care systems. As they recognize, learning health care systems demand the coordination of research and medical ethics—two sets of normative commitments that have long been considered distinct. In offering a novel ethics framework for such systems, Faden et al. advance the scholarly debate about (...) how best to do this and challenge us to think more deeply about its practical implications. However, we believe that at least three issues they raise require additional attention. First, the research‐care distinction has more normative bite than they are willing to concede. Second, the role for independent oversight requires clarification. Finally, they neglect the concept of stewardship as a guiding obligation of learning health care systems. (shrink)

With the 2015 publication of Pope Francis's encyclical Laudato Si', many people of faith have found themselves challenged to seek new ways of addressing serious ecological questions -- issues essential to the flourishing of all creatures and not just human beings. This volume brings together fifteen select scholars to consider pressing contemporary environmental concerns through the lens of Catholic theology. Drawing from the early church fathers and other authoritative voices in the Christian tradition, the contributors to On Earth as It (...) Is in Heaven show how ancient, creedal Christianity offers significant insights into our current ecological dilemmas and speaks powerfully about what it means for us today to care well for God's good creation. CONTRIBUTORS and TOPICS Robert Louis Wilken on honoring centipedes and toads -- and all of God's created works Christopher J. Thompson on not reducing creatures to "resources" solely to be "used" Steven A. Long on understanding the created order as a participation in the divine, eternal law Marie George on human stewardship of creation as both kingship and kinship Matthew Levering on "be fruitful and multiply, and fill the earth" -- a good idea? Dawn M. Nothwehr, OSF, on sustainability from a Franciscan perspective John A. Cuddeback on land use and household stewardship Faith Pawl on animal flourishing and suffering Paul M. Blowers on evolutionary theory and the promise of restoration for all creation Christopher A. Franks on Job, poverty, gratitude, and "a gentle life" Jonathan J. Sanford on how Aristotle and Maritain illuminate our obligation to care for creation Paige E. Hochschild on contemplating rather than dominating nature, building on Augustine and George Grant Chris Killheffer on how monastic sources help us rethink gluttony and its remedies David Vincent Meconi, SJ, on the wonderful, awe-filled interrelationship between creatures and their Creator Esther Mary Nickel, RSM, on the liturgy as the space in which all creation is consecrated before the cross of Christ. (shrink)

Environmental ethics calls into question whether moral obligations invariably arise within relationships and communities, and whether wrong can only be done if some identifiable party is harmed. The aim of this paper is to appraise these assumptions, to argue for negative answers, and to draw appropriate conclusions about the scope of moral standing (or moral considerability). Its findings include the conclusions that our moral obligations (or responsibilities) extend to people and non-human creatures of the foreseeable future, as far (...) as the impacts of present actions and policies can themselves be foreseen, that, that moral standing attaches to the possible people and other living creatures of the future, and (with Derek Parfit) that ethics is to some degree impersonal, being concerned with future quality of life for whoever lives in future centuries, whether they are currently identifiable or not. This in turn requires sustainable forms of social practice and of the human population. Another conclusion is that these findings are compatible with the approach of stewardship which the author has defended elsewhere, since stewardship need neither be anthropocentric nor managerial, and precludes current and future human agents treating the natural world as we please. (shrink)

A sustained analysis of the moral permissibility of withholding or of the obligation to disclose information to an adopted child is lacking in the literature on parental duties, disclosures, and adoption. These two sets of questions raise issues that appear to fall within the parameters of the concepts of stewardship and gratitude. I propose that adoptive parents are the stewards of the information they receive concerning their child and I show how stewardship and gratitude can aid adoptive parents (...) as they negotiate the terrain of disclosure. (shrink)

Businesses interface with the natural world through rights to property. The shape of these rights and the responsibilities we assign to managers are important determinants of both patterns of resource use and pollutant levels. Consequently, conflicts have arisen between regulating bodies, indigenous groups, and corporations over the entitlements of businesses in the use of their property when that property is ecologically sensitive or significant. In this paper I develop an account of the ethical responsibilities of managers regarding their treatment of (...) the environment and their use of natural resources. This account is based on a philosophical examination of the nature of property rights. After a tour of traditional arguments employed to defend the institution of private property, I develop a new conception of property rights over objects that have a high natural resource component. I show that in today’s world, ethical concerns that motivated John Locke will yield property rights that are insufficiently strong to override a democratic say in overall use patterns and must be sensitive to factors such as need, scarcity, and the interests of stakeholders. I show a similar result for utilitarian arguments for property. On this foundation I develop a conception of property in key environmental resources that includes a stewardship element. To embody this, I suggest a set of ethical responsibilities for managers over certain natural resources that springs from it. I argue for obligations restricting harmful use patterns as a way of including the other goals (eg public participation, sustainability) that we care about, in a manner which clashes least with the liberty of owners and the efficiency of production. The outcome is a set of rights and responsibilities that take global environmental interests into account, but preserve the thrust of what is good about the institution of private property: that it rewards labour and facilitates a stable and efficient free exchange system. As a version of private property, it retains many of the advantages of global capitalism while attaching responsibilities to business decision makers. (shrink)

We are already past the point where climate change mitigation alone does not suffice and major efforts need to be undertaken to adapt agriculture to climate change. As this situation was both foreseeable and avoidable, it is urgent to see that particularly people who have historically contributed the least to climate change do not end up assuming most of the costs. Climate change will have the worst effects on agriculture in the tropical region in the form of droughts, extreme heat (...) waves and massive storms. The historical unequal contributions to climate change and its unjustly distributed consequences morally oblige us to distribute global adaptation costs fairly. Yet to have a full understanding of the social implications of adapting to climate change we need to look beyond making adaptation technologies accessible and available. Using a social justice framework, I defend fair prices of adaptation technologies as a demand of justice in exchange, an allocation of research attention proportional to urgent global needs as distributive justice, inclusive technology development and governance as contributive justice and addressing the interests of future generations as intergenerational justice. (shrink)

The central question of this conference is whether the media can contribute to high quality social dialogue. The prospects for resolving that question positively in the “sound and fury” depend on recovering the idea of truth. At present the news media are lurching along from one crisis to another with an empty centre. We need to articulate a believable concept of truth as communication's master principle. As the norm of healing is to medicine, justice to politics, critical thinking to education, (...) craftsmanship to engineering, and stewardship to business, so truth-telling is the news profession's occupational norm. Truth-telling is the ethical framework that fundamentally reorders the media's professional culture and enables them to enrich social dialogue rather than undermine it.Historically the mainstream press has defined itself in terms of an objectivist worldview. Centred on human rationality and armed with the scientific method, the facts in news have been said to mirror reality. The aim has been true and incontrovertible accounts of a domain separate from human consciousness. In Bertrand Russell's formula, “truth consists in some form of correspondence between belief and fact” . In the received view, truth is defined in elementary epistemological terms as accurate representation. News corresponds to context-free neutral algorithms, and ethics is equated with impartiality.The attacks on this misguided view of human knowledge had already originated in Giambattista Vico's fantasia and Wilhelm Dilthey's verstehen in the counter-Enlightenment of the 18th century. They have continued with hermeneutics, critical theory in the Frankfurt School, American pragmatism, Wittgenstein's linguistic philosophy, Gramsci, and in their own way, Lyotard's denial of master narratives and Derrida's sliding signifiers; until the anti-foundationalism of our own day indicates a crisis in correspondence views of truth. Institutional structures remain Enlightenment-driven, but in principle the tide has turned currently toward restricting objectivism to the territory of mathematics, physics, and the natural sciences. In reporting, objectivity has become increasingly controversial as the working press' professional standard, though it will remain entrenched in our ordinary practices of news production and dissemination until an alternative mission for the press is convincingly formulated.The demise of correspondence views of truth has created a predicament for the notion of truth altogether. However, instead of appealing to coherence versions or abandoning the concept, truth needs to be relocated in the moral sphere. Truth is a problem of axiology rather than epistemology. With the dominant scheme no longer tenable, truth should become the province of ethicists who can reconstruct it as the news media's contribution to social dialogue.When truth is articulated in terms of a moral framework, we can mold its richly textured meaning around the Hebrew emeth , the Greek aletheia . In Serbo-Croatian the true is justified as with plumbline in carpentry. In the powerful wheel imagery of the Buddhist tradition, truth is the immovable axle. The Truth and Reconciliation Commission in South Africa presumes that sufferings from apartheid can be healed through truthful testimony. In Ghandhi's “satyagrapha,” the power of truth through the human spirit eventually wins over force . Dietrich Bonhoeffer's Ethics contends correctly that a truthful account lays hold of the context, motives, and presuppositions involved .Telling the truth depends on the quality of discernment so that penultimates do not gain ultimacy. Truth means, in other words, to strike gold, to get at “the core, the essence, the nub, the heart of the matter” . For Henry David Thoreau – though addressing a different issue – when we are truthful, we attempt to “drive life into a corner and¼if it proves to be mean, why then to get the genuine meanness out of it and publish its meanness to the world; or if it were sublime, to know it by personal experience and be able to give a true account of the encounter” . For the former secretary general of the United Nations, Dag Hammarskjold, “the most dangerous of all moral dilemmas is when we are obliged to conceal truth in order to help the truth be victorious” . In the Talmud, the liar's punishment is that no one believes him.Augustine , professor of rhetoric at Milan and later Bishop of Hippo, illustrates a non-correspondence view of truth. His rhetorical theory is a major contribution to the philosophy of communication, contradicting the highly secular and linear view of the ancient Greeks. As with Aristotle, rhetoric entails reasoned judgement for Augustine; however, he “break[s] away from Graeco-Roman rhetoric, moving instead toward ¼rhetoric as aletheiac act” . Rhetoric for him is not knowledge-producing or opinion-producing but truth-producing . The Epistolae Doctrina Christiana scourges the value-neutral, technical language of “word merchants” without wisdom.Truth is not fundamentally a prescriptive statement. The aletheiac act in Augustine “tends to be more relational than propositional, a dialogically interpersonal, sacramentally charitable act rather than a statement¼taking into account and being motivated by [the cardinal virtues] faith, hope, and charity” . The truth for him does not merely make things clear, but motivates us to belief and action. In truthful communication for Augustine, “it is not enough to seek to move men's minds, merely for the sake of power; instead, the power to move is to be used to lead men to truth”. (shrink)

Catholic healthcare institutions live amidst tension between three intersecting primary values, namely, a commitment of service to the poor and vulnerable, promoting the common good for all, and financially sustainability. Within this tension, the question sometimes arises as to whether it is ever justifiable, i.e., consistent with Catholic identity, to place limits on charity care. In this article we will argue that the health reform measures of the Affordable Care Act do not eliminate this tension but actually increase the urgency (...) of addressing it. Moreover, we will conclude that the question of limiting charity care in a manner that is consistent with the obligations of Catholic identity around serving the poor and vulnerable, promoting the common good, and remaining financially sustainable is not a question of if, but of how such limits are established. Such limits, however, cannot be established in light of one overriding moral consideration or principle, but must be established in light of a multitude of principles guiding us to a holistic understanding of the interrelatedness of the moral dimensions of Catholic identity. (shrink)

In this important book Peter G. Brown seeks to chart a new future for the species that share the earth. He offers an innovative, yet historically grounded, argument for human rights to bodily integrity; to moral, religious, and political choice; and to subsistence that all persons owe each other irrespective of nationality. He also argues that we have direct moral obligations to non-humans - he calls this 'respect for the commonwealth of life'. Honouring these obligations requires a thorough (...) regrounding of human institutions. Through a series of careful arguments the reader is shown: *How we could reconceptualise economics from a growth orientation to an economics of stewardship as a moral end.*How governments could be thought of as trustees to protect human rights and commonwealth of life.*How civil society could be organised and property rights reconceptualised in service of these objectives.The book concludes with the argument that traditional prerogatives of nation states need to be transparent to enforceable international standards concerning human rights and the commonwealth of life, and offers a practical agenda for beginning this fundamental reorientation. (shrink)

This chapter assesses the prospects and limits of human rights as ethical constructs and political mechanisms for protecting against forms of environmental harm that threaten human well-being. Advantages of a rights-based ethical framework include the linking of ethical norms of environmental protection or stewardship with international law and commitments to promoting humanitarian objectives, which provide those norms with an institutional foundation and help narrow the gap between environmental imperatives and those with global justice imperatives and development objectives. It considers (...) the role of recognized human rights in efforts to better guard against anthropogenic environmental harm as well as specifically environmental rights that have been proposed for inclusion alongside them, and it finds rights to confer more political advantages through the social empowerment of right holders and linkage with rights-protecting institutions than philosophical ones in clarifying or motivating the obligations of individual or collective agents. (shrink)

Three figures in the American Reformed tradition—the novelist Marilynne Robinson, the theocentric ethicist James Gustafson, and the biocentric poet Robinson Jeffers—treat the perception of beauty as the framework of moral discernment in ways that seem particularly significant for ecological ethics. Their work makes vividly concrete dimensions of Calvin's theology of creation that have been the subject of increasing theological attention over the past twenty-five years. By focusing on receptivity to natural beauty, their approach suggests a reorientation of the Christian ecological (...) conversation that would root responsibility in grateful awe rather than stewardship, and would substitute graced responsiveness for obligation. This shift away from duty, sacrifice, and self-denial has the prophetic potential to inspire life-way changes that have been hard to effect through caustic critiques of wasteful materialism or exhortations to just regard for generations as yet unborn. (shrink)

The ongoing cynicism about leaders and organizations calls for a new standard of ethical leadership that we have labeled “transformative leadership.” This new leadership model integrates ethically-based features of six other well-regarded leadership perspectives and combines key normative and instrumental elements of each of those six perspectives. Transformative leadership honors the governance obligations of leaders by demonstrating a commitment to the welfare of all stakeholders and by seeking to optimize long-term wealth creation. Citing the scholarly literature about leadership theory, (...) we identify key elements of the six leadership perspectives that make up transformative leadership, suggest leaders who exemplify each perspective, describe the ethical foundations and message of each perspective, and offer ten propositions that scholars and practitioners can use to test the dimensions of this new transformative leadership model. (shrink)

It is claimed by philosophers as diverse as Burke, Walzer, Dworkin, and MacIntyre that our political obligations are best understood as "associative" or "communal" obligations--that is, as obligations that require neither voluntary undertaking nor justification by "external" moral principles, but rather as "local" moral responsibilities whose normative weight derives entirely from their assignment by social practice. This paper identifies three primary lines of argument that appear to support such assertions: conceptual arguments, the arguments of nonvoluntarist contract theory, (...) and communitarian arguments (which emphasize both an "identity thesis" and a "normative independence thesis"). However, each of these lines of argument fails to show that political obligations are associative obligations. (shrink)

In response to physicians who refuse to provide medical services that are contrary to their ethical and/or religious beliefs, it is sometimes asserted that anyone who is not willing to provide legally and professionally permitted medical services should choose another profession. This article critically examines the underlying assumption that conscientious objection is incompatible with a physician’s professional obligations (the “incompatibility thesis”). Several accounts of the professional obligations of physicians are explored: general ethical theories (consequentialism, contractarianism, and rights-based theories), (...) internal morality (essentialist and non-essentialist conceptions), reciprocal justice, social contract, and promising. It is argued that none of these accounts of a physician’s professional obligations unequivocally supports the incompatibility thesis. (shrink)

A. John Simmons is widely regarded as one of the most innovative and creative of today's political philosophers. His work on political obligation is regarded as definitive and he is also internationally respected as an interpreter of John Locke. The characteristic features of clear argumentation and careful scholarship that have been hallmarks of his philosophy are everywhere evident in this collection. The essays focus on the problems of political obligation and state legitimacy as well as on historical theories of property (...) and justice. Cumulatively the collection presents a distinctive social and political philosophy, exploring the nature of our most fundamental rights and obligations, and displaying the power and plausibility of Lockean ideal theory. (shrink)

Growing interest in embedded research approaches—where research is incorporated into clinical care—has spurred numerous studies to generate knowledge relevant to the real-world needs of patients and other stakeholders. However, it also has presented ethical challenges. An emerging challenge is how to understand the nature and extent of investigators’ obligations to patient-subjects. Prior scholarship on investigator duties has generally been grounded upon the premise that research and clinical care are distinct activities, bearing distinct duties. Yet this premise—and its corresponding implications—are (...) challenged when research and clinical care are deliberately integrated. After presenting three case studies from recent pragmatic clinical trials, we identify six differences between explanatory trials and embedded research that limit the application of existing scholarship for ascertaining investigator duties. We suggest that these limitations indicate a need to account for the implications of usual care and to move beyond a narrow focus on the investigator-subject dyad, one that better reflects the team- and institution-based nature of contemporary health systems. (shrink)

All parties involved in researching, developing, manufacturing, and distributing COVID-19 vaccines need guidance on their ethical obligations. We focus on pharmaceutical companies' obligations because their capacities to research, develop, manufacture, and distribute vaccines make them uniquely placed for stemming the pandemic. We argue that an ethical approach to COVID-19 vaccine production and distribution should satisfy four uncontroversial principles: optimising vaccine production, including development, testing, and manufacturing; fair distribution; sustainability; and accountability. All parties' obligations should be coordinated and (...) mutually consistent. For instance, companies should not be obligated to provide host countries with additional booster shots at the expense of fulfilling bilateral contracts with countries in which there are surges. Finally, any satisfactory approach should include mechanisms for assurance that all parties are honouring their obligations. This assurance enables countries, pharmaceutical companies, global organisations, and others to verify compliance with the chosen approach and protect ethically compliant stakeholders from being unfairly exploited by unethical behaviour of others. (shrink)

Henry Richardson has recently published the first book ever devoted to ancillary care obligations, which roughly concern what medical researchers are morally required to provide to participants beyond what safety requires. In it Richardson notes that he has presented the ‘only fully elaborated view out there’ on this topic, which he calls the ‘partial-entrustment model’. In this article, I provide a new theory of ancillary care obligations, one that is grounded on ideals of communion salient in the African (...) philosophical tradition and is intended to rival and surpass Richardson’s model, which is a function of Western considerations of autonomy. I argue that the relational approach of the former has several virtues in comparison to the basic individualism of the latter. (shrink)