Law is indispensable to the public's health. The twentieth century proved this true as law contributed to each of the century's ten great public health achievements: vaccination, healthier mothers and babies, family planning, safer and healthier foods, fluoridation of drinking water, the control of infectious diseases, the decline in death from heart disease and stroke, recognition of tobacco use as a health hazard, motor vehicle safety, and safer workplaces.The readers of this journal can give examples of the relevant types of (...) laws with ease: Jacobson v. Massachusetts, the 1905 U.S. Supreme Court case that upheld the constitutionality of compulsory vaccination; mandatory immunization for school admission; authorization of state prenatal care programs; mandatory fortification of foods; Title X of the Public Health Service Act; the Pure Food and Drugs Act of 1906; the Safe Drinking Water Act of 1974, and hundreds of state and local enactments regulating food; fluoridation ordinanceswater, and sanitation; the Surgeon General's warning notices on cigarette packs and restrictions on marketing tobacco; seat belt laws and mandated vehicle and highway design features; and laws like the federal Occupational Safety and Health Act of 1970 that regulate working conditions. (shrink)

We examine the perceived importance of three organizational preconditions theorized to be critical for ethics program effectiveness. In addition, we examine the importance of ethical leadership and congruence between formal ethics codes and informal ethical norms in influencing employee perceptions. Participants from a large southern California government agency completed a survey on the perceived effectiveness of the organization’s ethics program. Results suggest that employee perceptions of organizational preconditions, ethical leadership and informal ethical norms were related to perceptions of ethics program (...) effectiveness. Based on these findings, organizations should evaluate the presence of essential preconditions and take steps to ensure that leaders model espoused organizational values to foster perceptions of effective ethics programs. (shrink)

Machine generated contents note: ContentsIntroduction: A Change of Heart1. What's behind Animal Advocacy? -- 2. The Love of a Dog: Of Pets and Puppy Mills, Mixed-Breeds and Shelters -- 3. The Animal on Your Plate: Farmers, Vegans, and Locavores -- 4. Where the Wild Things Ought to Be: Sanctuaries, Zoos, and Exotic Pets -- 5. From Object to Subject: Animals in Scientific Research -- 6. Clothing Ourselves in Stories of Love: Affect and Animal AdvocacyConclusion: Trouble in the PackAcknowledgments -- Notes (...) -- Bibliography -- Index. (shrink)

When Philip Sidney defends poetry by defending the methods used by poets and lawyers alike, he relies on the traditional association between fiction and legal procedure--an association that begins with Aristotle. In this study Kathy Eden offers a new understanding of this tradition, from its origins in Aristotle's Poetics and De Anima, through its development in the psychological and rhetorical theory of late antiquity and the Middle Ages, to its culmination in the literary theory of the Renaissance. Originally published (...) in 1986. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

In this paper, we offer a method of teaching argumentation that consists of students working through a series of cumulative, progressive steps at their own individual pace—a method inspired by martial arts pedagogy. We ground the pedagogy in two key concepts from the scholarship of teaching and learning: “deliberate practice” and “deep approaches to learning.” The step-by-step method, as well as the challenges it presents, is explained in detail. We also suggest ways that this method might be adapted for other (...) classes. (shrink)

Book reviewed in this article: Reshaping the Female Body: The Dilemma of Cosmetic Surgery. By Kathy Davis.

The growth of autistic self-advocacy and the neurodiversity movement has brought about new ethical, theoretical and ideological debates within autism theory, research and practice. These debates have had genuine impact within some areas of autism research but their influence is less evident within early intervention research. In this paper, we argue that all autism intervention stakeholders need to understand and actively engage with the views of autistic people and with neurodiversity as a concept and movement. In so doing, intervention researchers (...) and practitioners are required to move away from a normative agenda and pay diligence to environmental goodness-of-fit, autistic developmental trajectories, internal drivers and experiences, and autistic prioritized intervention targets. Autism intervention researchers must respond to these debates by reframing effectiveness, developing tools to measure autistic prioritized outcomes, and forming partnerships with autistic people. There is a pressing need for increased reflection and articulation around how intervention practices align with a neurodiversity framework and greater emphasis within intervention programmes on natural developmental processes, coping strategies, autonomy, and well-being. (shrink)

What remains as an ongoing project, Weeks contends, is creating a theory of the constitution of subjects to account for the processes of social construction. This book presents one such account.

In this eloquent book, Kathy Eden challenges commonly accepted conceptions about the history of hermeneutics. Contending that the hermeneutical tradition is not a purely modern German specialty, she argues instead that the historical grounding of modern hermeneutics is in the ancient tradition of rhetoric. Eden demonstrates how the early rhetorical model of reading, called interpretatio scripti by Cicero and his followers, not only has informed a continuous tradition of interpretation from Republican Rome to Reformation Europe but also has forged (...) such enduring hermeneutical principles as meaning, context, and literary economy. (shrink)

Employee attributions and emotional reactions to unethical behavior of top leaders in an organization recently involved in a highly publicized ethics scandal were examined. Participants (n = 76) from a large southern California government agency completed an ethical climate assessment. Secondary data analysis was performed on the written commentary to an open-ended question seeking employees' perceptions of the ethical climate. Employees attributed the organization's poor ethical leadership to a number of causes, including: lack of moral reasoning, breaches of trust, hypocrisy, (...) and poor ethical behavior role modeling. Emotional reactions to corruption included cynicism, optimism, pessimism, paranoia and fear, and were targeted at top leaders, organizational practices (i.e., the old boy network, nepotism, and cronyism) and ethics interventions. Implications for leadership training and other organizational ethics interventions are discussed. (shrink)

Compassion fatigue, a secondary traumatic stress [STS] disorder with similar symptoms as post-traumatic stress disorder, is a recognised workplace hazard, particularly for those working in trauma exposed occupations. Here, and by drawing on Australian codes of ethical practice for nurses, social workers and youth workers, we explore how these codes might inform the practice of these Australian health and human services practitioners with respect to compassion fatigue. Drawing on Nikolas Rose’s ideas about responsibilisation and the death of the social, we (...) argue that these codes tacitly reflect a broader research and organisational impetus to responsibilise individuals to prevent compassion fatigue and maintain compassion satisfaction, and we situate this in a broader neoliberal socio-political context also framed by ‘responsibilisation’ in the context of a ‘decaying social’ and by a health and human service sector shaped by new public management. Finally, we begin to explore a preliminary conceptual case for an ecological lens through which to understand ethical responsibility for self-care, maintaining practitioner health and mitigating compassion fatigue. We argue that this lens brings into focus the need for codes to more clearly articulate broader and collective responsibilities for these elements. (shrink)

Criminalizing arson is both easy and hard. On the substantive merits, the conduct of damaging property by fire uncontroversially warrants criminal sanction. Indeed, punishment for such conduct is overdetermined, as the conduct threatens multiple harms of concern to the criminal law: both damage to property and injury to people. Yet the same multiplicity of harms or threats that makes it easy to criminalize arson (in the sense of deciding to proscribe the underlying behavior) also makes it hard to criminalize arson (...) (in the sense of formulating the offense(s) that will address that behavior). This article asks whether adopting one or more arson offenses is the best way for criminal law to address the conduct in question, or whether that conduct is more properly conceptualized, criminalized, and punished as multiple distinct offenses. (shrink)

Pope Francis both grants the right to use armed force in self-defense and regards all war as ‘a defeat for humanity’. This seeming paradox can be explained by the fact that what is a theoretically just use of force (according to the criteria of just war theory) inevitably results in unjust violence when carried out in practice. The undertaking, processes and practices of war are highly susceptible to what Augustine called the libido dominandi. The theory of just war is carried (...) forward in institutions of actual war-making that foster escalation, discourage restraint, and adapt the theory itself to accommodate increasing violence. ‘Just war’ fails to embody the social and institutional virtue of justice. Thus, as Pope Francis exhorts, the Christian ethics of war and peace should prioritize the theory of just peace and the cultivation of peacebuilding dispositions, practices, and institutions. These strategies favor justice, but success is not guaranteed. (shrink)

In response to Gilbert Meilaender 's innovative interpretation of Augustine and of Roman Catholic teaching, the author suggests that Meilaender attributes to Augustine a more positive view of sexual pleasure than the texts will support, that modern Roman Catholic teaching suggests that love should have priority over procreation as a meaning of sex; and that the moral logic of Meilaender's argument does not require a rejection of all reproductive technologies. Nonetheless, the author agrees that a more critical attitude should be (...) adopted toward the reasons for which technologically assisted reproduction is promoted and undertaken, as well as toward its social impact. (shrink)

I compare and assess two significant and opposing approaches to the self with respect to what they have to say about death: the anti-narrativist, as articulated by Galen Strawson, and the narrativist, as pieced together from a variety of accounts. Neither party fares particularly well on the matter of death. Both are unable to point towards a view of death that is clearly consistent with their views on the self. In the narrativist’s case this inconsistency is perhaps not as explicit (...) but is in the end more entrenched. (shrink)

Judith Butler's Kritik der ethischen Gewalt represents a significant refinement of her position on the relationship between the construction of the subject and her social subjection. While Butler's earlier texts reflect a somewhat restricted notion of agency, her Adorno Lectures formulate a notion of agency that extends beyond mere resistance. This essay traces the development of Butler's account of agency and evaluates it in light of feminist projects of social transformation.

We write as Australian youth work educators. We consider some of the ethical challenges involved in teaching youth work ‘in a warm climate’, situated in the diaspora of English youth work but where youth work also has a uniquely Australian character, placing us in an ethically liminal space in our teaching between an understanding of youth work that is robustly defended as being both ‘good’ and ‘true’, and what we do, which is different from this, and has its own character (...) and strengths. We situate this in the policy history of youth work in Australia, particularly in the ‘neoliberal turn’ that this has taken in the last four decades which has created ethical challenges for us, just as it has for those elsewhere. Two guiding questions shape this paper. The first is, given our differences, what challenges do we face in maintaining connections with ‘good’ youth work and its value base as traditionally defined and defended in England, and relatedly, given that policy and funding regimes in the UK seem to be aligning more with an Australian model, is there anything that the youth work community in the UK can learn from the Australian experience? (shrink)

This article contributes to the development of a professional responsibility theory of public relations ethics. Toward that end, we examine the roles of a public relations practitioner as a professional, an institutional advocate, and the public conscience of institutions served. In the article, we review previously suggested theories of public relations ethics and propose a new theory based on the public relations professional's dual obligations to serve client organizations and the public interest.

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. (shrink)

Author Kathy McReynolds argues that the modern self can indeed become self-fulfilled, but not truly happy, with the help of science, especially biotechnology. She draws upon the classical and modern theories of Aristotle and Francis Bacon to reconsider the idea of the soul. This book offers a unique perspective to the interesting and necessary discussion of the soul.

Paul Roth claims that “interpretivists” in the philosophy of social sciences like Charles Taylor assume a positivist caricature of natural science to motivate their arguments against naturalism in the social sciences. Roth argues that not only is adopting the view of meaning relied upon by those he sometimes refers to as the “friends of understanding” unmotivated once the critique of positivism has been taken on board, he argues further that Quine has shown why this “meaning realism” is unavailable in principle. (...) Roth bolsters his use of Quine against interpretivists by referring to Kripke’s reading of Wittgenstein on rule-following. But McDowell has shown how Kripke overlooks an alternative reading of those remarks, which provides “interpretivists” with arguments against mainstream naturalism and which makes no use of anything resembling “meaning realism.” This opening for interpretivists is actually already present in Roth’s discussion of the distinction between “thin” and “thick” description. This suggests how mainstream naturalism itself might be rethought to accommodate interpretivism. (shrink)