In this book a distinguished group of environmental experts argues that in order to solve global environmental problems, we must view them in a broad interdisciplinary perspective that recognizes the relations—the interconnected circle—among ecology, economics, and ethics. Currently the circle is broken, they say, because environmental policy is decided on short-term estimations of material that take little account of the economic or moral burdens that will be borne by future generations if we deplete our resources now. We must, assert (...) the authors, have a better knowledge of the science underlying our environmental problems, we must understand their causes and consequences in relation to our economic and political systems, and we must recognize that an effective response will require a shift in a technologically oriented society’s ethical attitude toward the natural environment. The authors address a wide range of concerns from global atmospheric degradation and spreading toxification of the environment to loss of forests and massive species extinctions. They offer to general readers, students, and professionals practical assessments and remedies for many of these problems. They suggest, for example, mechanisms that provide economic incentives for conservation; engineering and technical adaptations to use resources more effectively and dispose of waste products; better economic accounting procedures for measuring the real environmental costs of our depletion of natural resources; and a remodeled education system that better prepares us to see each individual’s responsibility to the environment. (shrink)

Medical research saves lives--yet all too often, it is thwarted by a review system supposed to safeguard patients that instead creates needless delays and expense. Institutional Review Boards, which exist at every hospital and medical school that conducts medical research, have ended up imposing such complex, draconian conditions that research is frequently damaged, delayed, and distorted. This is why medical miracles like the COVID-19 vaccines, which were developed at warp speed, are far too rare. Instead, medical research in countless areas (...) is kept at a horse-and-buggy pace. The result: unnecessary suffering and avoidable deaths. From Oversight to Overkill vividly recounts the story behind this crisis, one that remains unknown to the general public. Family physician and ethicist Simon Whitney shows how the IRB system was launched in response to scandals like the notorious Tuskegee syphilis study--and how, in recent decades, this well-intentioned program has become increasingly bureaucratic, convoluted, and stifling. Readers will learn how vital breakthroughs in treating conditions from kidney stones to heart attacks and premature birth have been delayed by IRB red tape, forcing doctors and patients to settle for less-effective treatments. They'll see how ill-informed demands from Congressional leaders that regulators "get tough" on scientists have caused respected research institutions to be shut down-with no benefit to the public. And they'll learn about a balanced, common-sense approach to reforming the system that can free scientists from pointless wheel-spinning while still protecting the public from the risks of unethical or careless experimentation. Until now, the debate about the IRB system's failures has been confined to specialty journals in medicine, law, and ethics. From Oversight to Overkill will finally alert citizens about this little-known crisis with America's medical research system-and what can be done about it. (shrink)

In Child Abuse, Family Rights, and the Child Protective System: A Critical Analysis from Law, Ethics, and Catholic Social Teaching, Stephen M. Krason gathers essays by leading scholars and practitioners to comment through the prism of Catholic social thought, on the plight afflicting American families and the role of the child protective system. Here readers will find critical essays on the deleterious effect of the 1974 passage of the Child Abuse Prevention and Treatment Act; assessments of current American policies on (...) child abuse and neglect and the role of the CPS within the context of prevailing international human rights principles and Catholic social teaching; a survey of the enforcement of CPS policies from a legal and constitutional perspective; research data disputing the CPS principle that all parents are potential abusers and illustrating the greater prevalence of abuse and neglect in broken, “blended,” and “untraditional” families; and arguments for poverty and unemployment as the prime culprits in the mistreatment of children. Also included are the amicus curiae briefs that the Society of Catholic Social Scientists submitted in two U.S. Supreme Court cases on parental rights, the CPS, and state control over the family. (shrink)

Our shared moral framework is negotiated as part of the social contract. Some elements of that framework are established (tell the truth under oath), but other elements lack an overlapping consensus (just when can an individual lie to protect his or her privacy?). The tidy bits of our accepted moral framework have been codified, becoming the subject of legal rather than ethical consideration. Those elements remaining in the realm of ethics seem fragmented and inconsistent. Yet, our engineering students will (...) need to navigate the broken ground of this complex moral landscape. A minimalist approach would leave our students with formulated dogma—principles of right and wrong such as the National Society for Professional Engineers (NSPE) Code of Ethics for Engineers—but without any insight into the genesis of these principles. A slightly deeper, micro-ethics approach would teach our students to solve ethical problems by applying heuristics—giving our students a rational process to manipulate ethical dilemmas using the same principles simply referenced a priori by dogma. A macro-ethics approach—helping students to inductively construct a posteriori principles from case studies—goes beyond the simple statement or manipulation of principles, but falls short of linking personal moral principles to the larger, social context. Ultimately, it is this social context that requires both the application of ethical principles, and the negotiation of moral values—from an understanding of meta-ethics. (shrink)

:War has broken out in the technological global economy, principally in battles over intellectual property. A particularly fierce aspect of this battle sets people who guard proprietary software against hackers, who want information to be free. The key challenge today is to produce an adequate conceptual lens for seeing what ethically is at stake in this battle. Toward this end, this paper uses the just war tradition to analyze differences between proponents of Free Software and proponents of Open Source (...) Software. This paper’s use of three just war criteria—Just Cause, Right Intention, and Discrimination—illustrates how the just war tradition can raise the level of ethical awareness about the intellectual property wars that continue to rage in the technological global economy.The division between the two [open source and free software] is often bitterly contested, both from inside and outside the communities. The holiest of holy wars are not fought over word processors, operating systems, or compilers. They are all about software licenses.—Joe Barr. (shrink)

In accordance with standards published by the American Society for Bioethics and Humanities (ASBH), ethics consultants are expected to provide recommendations that align with scholarly literature, professional society statements, law, and policy. However, there are no studies to date that characterize the specific references that ethics consultants and educators use to inform their work. To address this gap, a convenience sample of clinical ethics consultants and educators was surveyed online through two major listservs for clinical ethics, the ASBH Clinical Ethics (...) Consultation Affinity Group (CECAG) and the Association of Bioethics Program Directors (ABPD). Ninety-five ethics consultants and/or educators with diverse educational background, credentials, and experience provided responses. In total, 451 references, 315 of which were unique, were reported. These references were broken into 6 categories after analysis: bioethics literature (divided into articles and books), professional society documents (divided into professional society statements and codes of ethics), federal/state/uniform/case law, hospital/health system policies, official religious teachings, and other. We found extensive variation and minimal overlap in the references respondents used for ethics consultation and education, even when referring to the same topics. Future research directions should include conducting more systematic efforts to characterize the references used by ethics consultants across the US; determining whether demographic characteristics of consultants influence the references used; and ascertaining whether the variation in references used reflects genuine disagreements in consultants’ and educators’ bioethical analysis or recommendations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 8.1 (2003) 93-101 [Access article in PDF] A Political LifeArendtian Aesthetics and Open Systems Sue Spaid Since the 1990s, artists have broken ground by producing works that are "open systems." That is, they are incomplete, participatory, and elastic. In this paper, I will argue that open systems exemplify Hannah Arendt's conception of vita activa, in contrast to art's traditional role as (...) inspiring vita contemplativa. Since they do not explicitly affirm or refute political policies, such works are generally not considered "political" art. However, they accommodate Arendt's notion of the political life, since they incorporate process, durability, pluralities of spectators, and unpredictability. Furthermore, because they do not resemble what ordinarily passes for art, reflective judgment is required to engage them, and to determine whether they are art.Echoing Diotima's interest in immortality, Arendt links beauty to durability. Open systems are particularly durable because we remember them as a public experiences that include participants and spectators. Such performative and pleasurable worldly actions entail aesthetic engagements that are very much in line with Arendt's description of the political life. Critical Engagement In the sphere of fabrication itself, there is only one kind of object to which the unending chain of means and ends does not apply, and this [End Page 93] is the work of art, the most useless and, at the same time, the most durable thing human hands can produce... It is the reification that occurs in writing something down, painting an image, composing a piece of music, etc. which actually makes the thought a reality; and in order to produce these thought things, which we usually call art works, the same workmanship is required that through the primordial instrument of human hands builds the other, less durable and more useful things of the human artifice. (Arendt 2000, 177-78) In a 1964 interview with Gunter Gaus, Hannah Arendt described herself as a political theorist, who though trained as a philosopher had "said good-bye to philosophy once and for all." In identifying the tension between philosophy and politics, she differentiated man as a thinking being from man as an acting being, and she identified with the latter. She found that, because philosophers cannot be neutral or objective with regards to politics, they share a certain enmity toward politics, and she sought to avoid that response. Not surprisingly, she named Kant as an exception, because he understood this enmity to lie in the nature of the subject itself. In The Critique of Judgement, experience precedes reflective judgement, thus affirming a place for each subject's particular experiences. Kant, too, was a man of action.Kant's aesthetic judgment of taste, which is a normative but non-prescriptive process, makes room for Arendt's notions of worldliness and unpredictability. Critics have decried Arendt's political theory for its anti-rationalism, political existentialism and "aestheticization of politics," yet much can be learned from her clear commitment to equality, and the way she trusted and perhaps even idealized humanity (Curtis 1999, 18). She wrote, "Only action and speech relate specifically to this fact that to live always means to live among men, among those who are my equals. Hence, when I insert myself into the world, it is a world where others are already present" (Arendt 2000, 179). Given her interest in freedom, active engagement, critical thinking, and anti-instrumentalism, it is perhaps not surprising that Arendt found inspiration in Kant's conception of aesthetic judgment as requiring only communicative sociability, the object's purposeless purposiveness, and the spectator's free play of imagination and understanding.I am interested here in Arendt's aesthetics of the political life in relation to recent art that unwittingly fosters an engaged and open conception of the political. The works in question are not necessarily conscious of their political capacity. Rather, their presence assumes that spectators are [End Page 94] equals, and facilitates an active life, what Arendt described as the vita activa, as opposed to the vita contemplativa, the contemplative life. An active life, which requires a public space, entails active... (shrink)

ABSTRACTThis article examines the way in which some biomedical ethicists have constructed sexually transmitted AIDS as a significant threat to women's health. We demonstrate that the familiar claim that‘women are the fastest growing group'— whether of HIV‐infected or of AIDS patients — is misleading because it obscures the distinction between proportional rate of growth and absolute increase. Feminist ethicists have suggested that misogyny of a male dominated health care system has led to underreporting of women AIDS cases in order to (...) support these feminists’claim of AIDS being a real threat to women's health. Given the apparent rarity of tertiary transmissions of AIDS, the assertion that most or even many women are at significant risk for AIDS seem wrong. Particularly disturbing in this campaign is the fact that the theme of‘risky sex’has been extended all the way to lesbians, even though their risk to acquire AIDS sexually is non‐existent to minuscule. We argue that actual harm is done to women by this exaggeration of their risk of contracting AIDS sexually. The scare has led to misappropriations of scarce health care funds. AIDS disproportionately affects women who inject drugs, and who suffer other diseases, poverty and malnutrition. It would have been better to concentrate health care efforts in this area instead of‘educating’women not at risk for AIDS how to prevent the acquisition of this disease. Unjustifiable AIDS anxiety has been created in women and has resulted in millions of unnecessary HIV‐tests, and many broken relationships. This anxiety has inevitably reduced the pleasure of having sex for many women. We reject the kind of‘victim ideology’that lies at the heart of this strategy which has, unfortunately, been supported by a number of influential feminist ethicists. (shrink)

This article examines the way in which some biomedical ethicists have constructed sexually transmitted AIDS as a significant threat to women's health. We demonstrate that the familiar claim that‘women are the fastest growing group'— whether of HIV-infected or of AIDS patients — is misleading because it obscures the distinction between proportional rate of growth and absolute increase. Feminist ethicists have suggested that misogyny of a male dominated health care system has led to underreporting of women AIDS cases in order to (...) support these feminists’claim of AIDS being a real threat to women's health. Given the apparent rarity of tertiary transmissions of AIDS, the assertion that most or even many women are at significant risk for AIDS seem wrong. Particularly disturbing in this campaign is the fact that the theme of‘risky sex’has been extended all the way to lesbians, even though their risk to acquire AIDS sexually is non-existent to minuscule. We argue that actual harm is done to women by this exaggeration of their risk of contracting AIDS sexually. The scare has led to misappropriations of scarce health care funds. AIDS disproportionately affects women who inject drugs, and who suffer other diseases, poverty and malnutrition. It would have been better to concentrate health care efforts in this area instead of‘educating’women not at risk for AIDS how to prevent the acquisition of this disease. Unjustifiable AIDS anxiety has been created in women and has resulted in millions of unnecessary HIV-tests, and many broken relationships. This anxiety has inevitably reduced the pleasure of having sex for many women. We reject the kind of‘victim ideology’that lies at the heart of this strategy which has, unfortunately, been supported by a number of influential feminist ethicists. (shrink)

This article examines the way in which some biomedical ethicists have constructed sexually transmitted AIDS as a significant threat to women's health. We demonstrate that the familiar claim that‘women are the fastest growing group'— whether of HIV‐infected or of AIDS patients — is misleading because it obscures the distinction between proportional rate of growth and absolute increase. Feminist ethicists have suggested that misogyny of a male dominated health care system has led to underreporting of women AIDS cases in order to (...) support these feminists’claim of AIDS being a real threat to women's health. Given the apparent rarity of tertiary transmissions of AIDS, the assertion that most or even many women are at significant risk for AIDS seem wrong. Particularly disturbing in this campaign is the fact that the theme of‘risky sex’has been extended all the way to lesbians, even though their risk to acquire AIDS sexually is non‐existent to minuscule. We argue that actual harm is done to women by this exaggeration of their risk of contracting AIDS sexually. The scare has led to misappropriations of scarce health care funds. AIDS disproportionately affects women who inject drugs, and who suffer other diseases, poverty and malnutrition. It would have been better to concentrate health care efforts in this area instead of‘educating’women not at risk for AIDS how to prevent the acquisition of this disease. Unjustifiable AIDS anxiety has been created in women and has resulted in millions of unnecessary HIV‐tests, and many broken relationships. This anxiety has inevitably reduced the pleasure of having sex for many women. We reject the kind of‘victim ideology’that lies at the heart of this strategy which has, unfortunately, been supported by a number of influential feminist ethicists. (shrink)

Written in response to what he recognizes as the problematic philosophical underpinnings of “orthodox research ethics,” Alex John London’s For the Common Good reimagines what is called for in any effort to create a better system of oversight and regulation in biomedical research. London weaves a common thread — justice — through this historical and critical account of the practice of research ethics and its organization of stakeholders, institutions and regulations. By introducing the idea of “a common good” London reframes (...) the narrative and responsibilities of the research ethics field to demonstrate that scientific research and regard for the rights and welfare of individuals are not mutually exclusive. This impressive monograph encourages its readers to push past the limitations of traditional research ethics to consider the context in which the discipline is embedded. That is, rather than settling for analysis at the level of researchers and research participants alone, London encourages us to expand our inquiry to encompass a wider array of stakeholders who co-labor in the social undertaking of biomedical knowledge production. London accomplishes the difficult task of upstream analysis — turning his attention to the conditions and assumptions which create ethical dilemmas rather than applying a retrospective ethical salve to injuries near-guaranteed by a broken system. As opposed to the limited domain of orthodox research ethics (researchers, participants, and the institutional bodies which regulate interaction between the two) London also considers the role and contributions of affected communities, pharmaceutical firms, philanthropic organizations, and journal editors among others. (shrink)

Medical advances prolong life. They also sometimes prolong suffering. Should we protect life or alleviate suffering? This dilemma formed the foundation for a powerful right-to-die movement and a counterbalancing concern over an emerging culture of death. What are the qualities of a life worth living? Where are the boundaries of tolerable suffering? This book is based on a hugely popular undergraduate course taught at the University of Texas, and is ideal for those interested in the social construction of social worth, (...) social problems, and social movements. This book is part of a larger text, Who Lives, Who Dies, Who Decides?, http://www.routledge.com/9780415892476/. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

“Nobody had ever seen anything like this before.”“Nobody would have ever thought a thing like this could have happened.”There is a lot at stake in the current and forthcoming debates over what/why/how the COVID-19 pandemic’s effects on the US were unpredictable. These debates are crucial to both our assessments of backward-looking culpability and in the related but even more socially important task of guiding decisions about how to rebuild society after the pandemic subsides. The more we treat the harm as (...) unexpected—a fluke—the more we bolster the argument that no major structural changes need to be made to the US health system. I come to this question as one of... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:REDISCOVERING VIRTUE* SERVAIS PINCK.AERS, 0.P. L!universite de Fribourg Fribourg, Switzerland INTRODUCTION: THE DEBATE ABOUT VIRTUE VIRTUE is back. Especially in the United States, a widespread discussion about its role in moral theology has been initiated, a discussion modeled on Aristotle's Ethics, particularly as Aristotle's thought was developed in the Middle Ages by Thomas Aquinas. Accompanying this rediscovery of virtue is a criticism of modern ethical theories. These theories, (...) having broken with Aristotelian tradition, have led to a burgeoning of contradictory systems: a morality of obligation on the Kantian model; utilitarian morality; and a radical critique of morality by Nietzsche. Because of such divergences any discussion between moralists, especially where the foundations and principles of morality are involved, has up to the present seemed doomed to failure.1 •Translated by Sr. Mary Thomas Noble, O.P. 1 The author who has contributed most to this discussion of virtue is undoubtedly Alasdair Macintyre in his three principal books: After Virtue: A Study in Moral Theory (Notre Dame, Ind.: University of Notre Dame Press, 1981; second edition, 1984); Whose Justice? Which Rationality? (Notre Dame, Ind.: University of Notre Dame, 1988); Three Versions of Moral Inquiry: Encyclopedia, Genealogy, and 1radition (Notre Dame, Ind.: University of Notre Dame, 1990). The Italian edition of the last book, Enciclopedia, Genealogia e 1radizione (Milan, 1993), includes a special introduction on Macintyre and a biography. I should also like to mention the article by Martha Nussbaum, "Virtue Revived," Times Literary Supplement 4657 Ouly 3, 1992): 9-11. See also a recent book by Andre Comte-Sponville, Petit traite des grands vertus (Paris: Presses Universitaires de France, 1995). This work is very interesting because it proposes to a wide readership a moral system drawn from Aristotle that is at the same time based entirely on modern philosophy. In my opinion the author unintentionally confirms the thesis of the incompatibility of modern ethical systems of obligation and the 361 362 SERVAIS PINCKAERS, O.P. In view of this ethical pluralism, certain philosophers have undertaken to set up ethical norms through reflection on justice, using the methods of discussion and decision prevalent in our democratic societies. The initiative has been designated as procedural ethics.2 In this rather chaotic situation, other writers have thought a return to Aristotelian ethics opportune-a move that would enable us to reconnect with the long tradition of virtue-based morality represented therein, while bringing it up to date. In fact, the introduction of the concept of virtue offers many opportunities for the shaping of a morality that takes the human person into account. Virtue is a dynamic human quality acquired through education and personal effort. It forms character and assures continuity in action. Furthermore, it is set within the framework of community and a strong tradition, to whose development it contributes. Teaching on virtue would seem to be a good corrective for excessive individualism. This is what the socalled "communitarian" trend has emphasized.3 The debate on virtue has also surfaced within traditional Catholic teaching. Since the first half of this century, under the inspiration of St. Thomas, several authors of moral theology textbooks have undertaken to reorganize special morality on the basis of the virtues rather than the ten commandments, as had been done since the seventeenth century.4 Admittedly, the change Aristotelian construct of the virtues held by Macintyre. With the moderns he rejects a natural foundation for morality, within man, and thus robs the virtues he treats of their deep roots. Virtue is not spontaneous; it remains voluntaristic. 2 To mention a few titles: K. 0. Apel, Transformation der Philosophie, 2 vols. (Frankfurt, 1981); Apel, Ethique de la discussion (Paris, 1994); J.M. Ferry, Philosophie de la communication (Paris, 1994); Jiirgen Habermas, Theorie des kommunikativen Handeln, 2 vols. (Frankfurt, 1981); Habermas, Moralbewusstsein und kommunikativer Handeln (Frankfurt, 1983); John Rawls, A Theory ofJustice (Harvard, 1971). 3 See, for example: J. H. Joder, Jesus et le politique: La radicalite ethique de la croix (Lausanne, 1984); S. Hauerwas, The Peacable Kingdom: A Primer in Christian Ethics (Notre Dame, 1983); W. Reese-Schafer, Was ist Kommunitarismus? (Frankfurt, 1994); Charles Taylor, The Sources ofthe Self: The Making ofthe Modern Identity (Cambridge, Mass., 1989... (shrink)

Beyond Clinical Dehumanisation Toward the Other offers a rare and intimate portrayal of the moral process of a mental health clinician that interrogates the intractable problem of systemic dehumanization in community mental health care, and looks to the notion of 'wonder,' and the visionary relational ethics of Emmanuel Levinas, for a possible cure. This book is an ethical primer for mental health professionals, researchers, educators, advocates and service users working to re-imagine and heal a broken system by challenging (...) the underpinnings of entrenched dehumanization and standing with those they "serve". (shrink)

Volume 25, Issue 2, February 2025, Page 157-159.

. American businesses and corporate executives are faced with a serious problem the loss of public confidence. Public criticism, increased government controls, and growing expectations for improved financial performance and accountability have accompanied this decline in trust. Traditional approaches to corporate governance, typified by agency theory and stakeholder theory, have been expensive to direct and have focused on short-term profits and organizational systems that fail to achieve desired results. We explain why the organizational governance theories are fundamentally, inadequate to (...) build trust. We advance a conceptual framework based on stewardship theory characterized by “covenantal relationships” and argue that design of governance mechanisms using a covenantal approach is more effective in building trust in organizations. A covenantal relationship is a specialized form of a relational contract between an employee and his or her organization. We argue that regardless of incentives and control mechanisms carefully designed through contractual mechanisms, in the absence of covenantal relationships it is extremely difficult to build trust within organizations. We propose that organizations are more likely to build trust – both at the organizational level and at the interpersonal level – when they create reinforcing and integrated systems that honor implied duties of “covenantal relationships.”. (shrink)

We define ethical system infrastructure as being composed of three major factors – means, motivation, and opportunity. Means are defined as organizational rules, policies, and procedures. Motivation focuses upon the values and the interests being pursued by the position occupant and the organizational value system, while opportunity is discussed in terms of the environment in which the dilemma occurs, proposing that position in the hierarchy presents its own unique set of ethical dilemmas. Ethical breeches are discussed in (...) terms of the interactional processes among means, motivation, and opportunity. Finally, a sequential process is suggested to use the infrastructural components to institutionalize organizational ethics training and subsequent behavior. (shrink)

The Direction of Medical Ethics The direction bioethics, and specifically medical ethics, will take in the next few years will be crucial. It is an emerging specialty that has attempted a great deal, that has many differing agendas, and that has its own identity crisis. Is it a subspecialty of clinical medicine? Is it a medical reform movement? Is it a consumer pro tection movement? Is it a branch of professional ethics? Is it a ra tionale for legal decisions and (...) agency regulations? Is it something physicians and ethical theorists do constructively together? Or is it a morally concentrated attack on high technology, with the prac titioners of scientific medicine and the medical ethicists in an adversarial role? Is it a conservative endeavor, exhibiting a Frankenstein syn drome in Medical Genetics ("this time, they have gone too far"), or a Clockwork Orange syndrome in Psychotherapy ("we have met hods to make you talk-walk-cry-kill")? Or does it suffer the afflic tion of overdependency on the informal fallacy of the Slippery Slope ("one step down this hill and we will never be able to stop") that remains an informal fallacy no matter how frequently it's used? Is it a restricted endeavor of analytic philosophy: what is the meaning of "disease," how is "justice" used in the allocation of medical resources, what constitutes "informed" or "consent?" Is it applied ethics, leading in clinical practice to some recommenda tion for therapeutic or preventive action? This incomplete list of questions indicates just how complex. (shrink)

This article analyzes the evolution of the land ethic re-presented by J. Baird Callicott over the last two decades under pressure from the charge of misanthropy and ecofascism. It also traces the development of Callicott?s own ethical system, and examines its most current phase both in itself and in relation to his other theoretical commitments, including his particular version of moral monism, and his communitarian critique of egalitarianism. It concludes that Callicott?s communitarianism is by itself insufficient to fund an (...) adequate environmental ethic, and that for the sake of self-consistency he should either discard his moral monism or else further revise his ethical system. (shrink)

In what we might call its particularly Christian manifestation, “guilt” denotes the feeling or fact of having offended, the failure to uphold an ethical code. Under such terms, “guilt” connotes negative consequences: shame, punishment, and estrangement. Yet, penetrating further into its meaning and value, one finds that guilt extends beyond this narrow classification, playing a productive, necessary, and ineluctable role for recognitive sociality. This paper examines guilt as it appears in Hegel’s thinking. I find that Hegel’s understanding of Schuld (...) (guilt) in the Phenomenology , undergoes a crucial development over the course of the chapter titled, “Spirit,” culminating in a robust understanding of guilt that represents not a hopelessly broken bond, but a bond that awaits its fulfillment, its very incompleteness exerting a palpable pull upon the guilty party towards its fulfillment. I examine three key moments in “Spirit”: Hegel’s treatments of Antigone , the French Revolution, and the confession and forgiveness of evil. By comparing these moments, I distinguish between “abstract guilt,” guilt that only brings about shame and punishment, and what we might call “determinate guilt”: guilt that brings about action, reminds one of her/his indebtedness to the other. Understanding the development of guilt from the beginning to end of “Spirit” provides an entryway into a discussion of the social and political relevance of Hegel’s conception of the subject as—in a certain sense—always already guilty. I go on to argue that guilt as indebtedness and responsibility only exists as embedded within an already recognitive social structure. Re-thinking guilt as responsibility is not, therefore, a call to a new objective a priori moral system. Rather, it invites us to think through our recognitive being-together in a way that shakes off its metaphysical fetters. Such an ethics of recognitive intersubjectivity is an infinite task—not in the futile sense of the “unhappy consciousness”—but in the sense that we are responsible for constantly understanding, critiquing, and reforming ethical commitments that can only be (understood as) ours. (shrink)

This article describes and analyzes the design and functioning of the Statistical Ethics System (SETE) in Colombia’s National Statistical Office. It presents the methodology and general process of planning and implementation of the System, supported by a conceptual analysis of the requirements for an ethical functioning of official statistics. The general objective of the article is to make a practical contribution to the understanding of conceptual and practical features that ought to be considered in the implementation of an (...) class='Hi'>ethical system in the operation of the public sector, particularly in the area of the production of official statistics. The text is divided into five parts. In the first part, we make a general introduction to the ethical value of official statistics. In the second and third parts, we make a presentation and analysis of the principles and risks that were selected as the basic ethical framework for the production of official statistics at the National Administrative Department of Statistics (DANE). The fourth section presents the conceptual and practical bases of how SETE operates. The fifth section we present some concluding remarks. (shrink)