& A college development officer is offered a generous gift by a donor whose identity would embarrass the institution. Should the development officer accept? & A volunteer lies about his level of giving, but classmates believe him and match his "gift." Should donors be told the truth? & A development officer must explain to a donor the difference between naming an endowed chair and selecting the person to fill the chair. Where is the line between reasonable donor expectations and intrusion? (...) "There was a time, barely a generation ago, when most college fund raising was a placid, back-porch operation... That pattern, like so much in higher education, began to change dramatically... On the heels of all this change comes this splendid volume by Deni Elliot. The new fund-raising environment raises a host of ethical questions that were largely unknown or unrecognized by earlier generations of fund raisers... The great value of this book is that it provides some clear-eyed guidance through the ethical thicket that is modern higher education fund raising. The great charm of the book is that it provides this important service with such eloquence and good taste... Anyone involved in modern fund raising will find something of value in this book." -- G. Calvin MacKenzie, Academe "This volume provides college and university development officers and administrators practical help with recognizing difficult ethical situations and discerning the correct ethical response. It can also serve as a guide for donors who wonder what's reasonable for them to expect from fund raisers." -- Resources in Education Contributors: Allen Buchanan, James A. Donahue, Marilyn Batt Dunn, Deni Elliott, Bernard Gert, Judith M. Gooch, Bruce R. Hopkins, Frank Logan, Mary Lou Siebert, Holly Smith, and Eric B. Wentworth. (shrink)

This is a review and discussion of Ask Vest Christiansen’s book Gym Culture, Identity and Performance-Enhancing Drugs: Tracing a Typology of Steroid Use. As indicated by the title, the book...

This is a review and discussion of Ask Vest Christiansen’s book Gym Culture, Identity and Performance-Enhancing Drugs: Tracing a Typology of Steroid Use. As indicated by the title, the book...

With the rapid development of genetic research and applications in health care there is some agreement among funding and regulatory bodies that the public(s) need to be equipped to deal with the choices that the new technologies will offer them, although this does not necessarily include a role for the public in influencing their development and regulation. This paper considers the methods and purpose of public consultations in the area of genetics including large-scale surveys of opinion, consensus conferences and focus (...) groups. Consultation has been undertaken to enable the researchers/policy makers to see what the public do not know and plan more public education to make up the deficiency, to check on areas of concern so that public education can be used to address them or to gain a public mandate for a planned policy. An alternative and more recent approach is to find out what the public(s) do know and understand and to see how experts can learn from them in order to get a fuller view of technology in use. (shrink)

In a book that asks, 'Is there an ethics of memory?' Avishai Margalit addresses a separate, perhaps more pressing, set of concerns.

The Ethics of Uncertainty asks what it means to live, act, decide, and respond responsibly, in the aporia of freedom itself - a freedom which on one hand opens us to the open space of possible possibilities, and on the other, leaves us no stable ground or measure for pre/determined decision making. The aporia of freedom is conditioned by the indeterminate space of knowing we must make decisions, and yet, at the same time, we cannot call on an absolute (...) authority or measure as a guide. Aporias open us to freedom, the place where, as Derrida has taught us, an ethical decision may occur. Allowing indeterminacy to exist in our becoming allows a continuous coming to be with others - a becoming always open to the "to come" (Derrida) of the future. Always drawing us toward the possibility of making a decision within the fabric of indecision, aporias give us the possibility of ethical becoming. Overall, this text points us to the possibility of living an ethical life in a world without absolute measure - an ethics, in other words, of uncertainty. (shrink)

Book reviewed in this article: The Ethics of War. By Barrie Paskins and Michael Dockrill.

Patient-based outcome measures are increasingly important in health care evaluations, often through the use of paper-based questionnaires. The likely impact of questionnaires upon patients is not often considered and therefore, the balance of benefit and harm not fully explored. Harms that might accrue for research staff are even less frequently considered. This paper describes the use of postal questionnaires within a study of breast disease management in primary care. Questionnaire responses are used to describe the nature of discomfort or harms (...) that may occur in such studies. Ethical issues raised by the harms are discussed in relation to the benefits of the study. Practical suggestions for reducing harm to patients are proposed. A secondary consideration, discomfort to the researcher, is also identified and suggestions made to reduce its effect. Finally, the role of research questionnaires as a study intervention is discussed. (shrink)

LANGUAGE NOTE | Document text in English; abstract also in Chinese. 腦機介面 (BCIs) 是大腦和電腦無需人工交互即可直接交流的一系列技術。隨著人工智能 (AI) 時代的到來，我們需要更多地關注腦機介面和人工智能的融合所帶來的倫理問題。那麼，與機器一起思考會帶來什麼樣的倫理問題？在本文中，圍繞這一主題，我們將重點關注以下問題：自主性、完整性、身分認同、隱私，以及 作為一種增強的方式，該技術在兒科領域的應用會帶來怎樣的風險和潛在收益。我們的結論是，雖然該技術存在多種令人擔憂的問題，同時也有可能帶來好處，但仍存在很大的不確定性。如果生命倫理學家想在這一領域有所建樹 ，他們就應該做好準備來迎接我們對醫學和醫療保健領域中一些我們視為核心價值的理解的重大轉變。 Brain-Computer Interfaces – BCIs – are a set of technologies with which brains and computers can communicate directly, without the need for manual interaction. As we are witnessing the dawn of an era in which Artificial Intelligence (AI) quite possibly will come to dominate the technological innovation landscape, we are compelled to ask questions about the ethical issues which the convergence of BCIs and AI (...) is poised to bring about. What are the ethics of thinking with machines? In this paper, we explore this question, focusing on some of the main arenas of ethical debate and contention, ranging from autonomy and integrity to identity and privacy, and discuss the risks and potential benefits of the technology in the domains of paediatric populations, and as a means of human enhancement. We conclude that, while there are multiple concerns as well as possibilities for the technology to do good, there are great uncertainties at play. If bioethicists want to stay relevant in this field, they ought to prepare themselves for seismic shift in how we conceptualise much of what we take to be core values in medicine and healthcare. (shrink)

After centuries of military powerlessness, Jews in the twentieth century began to ask themselves fundamental questions of military ethics. Wars -- including current conflicts in Israel -- are inherently brutal. How, then, should Jews respond to Arab terror attacks before they had an army to protect them? What does Judaism say about the bombing of Dresden, the Warsaw Ghetto uprising, or rebelling against British control of the land of Israel? Is "land for peace" a moral option? What about preemptive (...) attacks in 1967 or after 9/11? Can we fight terrorists in urban settings while protecting our soldiers, avoiding non-combatants, and preserving our public image? Ethics of our Fighters tells the story of these political dilemmas and moral debates. It draws from the pivotal historical moments of the last one hundred years to weave together the most important ideas of contemporary ethicists with the insights of the greatest rabbinic scholars. This book systematically presents, for the first time, a holistically Jewish perspective on military ethics. (shrink)

Dominant normative theories of armed conflict orientate themselves around the ultimate goal of peace. Yet the deployment of these theories in the international sphere appears to have failed in advancing toward this goal. In this paper, we argue that one major reason for this failure is these theories’ use of essentially contested concepts—that is, concepts whose internally complex character results in no principled way of adjudicating between rival interpretations of them. This renders the theories susceptible to manipulation by international actors (...) who are able to pursue bellicose policies under the cover of nominally pacific frameworks, and we show how this happened historically in a case study of the Korean War of 1950–1953. In order to better serve the goals of peace, we suggest, the rules of war should be reframed to simpler, but more restrictive, normative principles. (shrink)

Some care home residents with dementia have the capacity, some do not. Staff may need to make decisions about administering care interventions to someone whom they believe lacks the capacity to consent to it, but also resists the intervention. Such intervention can be termed forced care. The literature on forced care (especially reflecting empirical work) is scant. This study aims to investigate how the ethics of forced care is navigated in practice, through ten semi-structured interviews with staff in 1 (...) care home in the North East of England. Participants generally avoided situations where there was overt restraint, taking a flexible approach by either modifying their own behaviour or using covert techniques. The underlying justification given for decisions or actions tended to be that the recipients of care should be valued because of their intrinsic worth as fellow human beings. Participants attempted to put themselves in the position of the resident or think about what a beloved elderly relative would want. The intervention seemed acceptable to staff if the resident was not distressed. When staff were presented with scenario-based questions around capacity they were more successful than when asked direct questions relating to the Mental Capacity Act. Scenario-based training may be helpful to reinforce familiarity and facility with the principles of the Mental Capacity Act. (shrink)

_Asking Good Questions_ moves beyond a traditional discussion of ethical theory, focusing on how educators can use these important frameworks to facilitate critical thinking about real-life ethical dilemmas. In this way, authors Nancy Stanlick and Michael Strawser offer students a theoretical tool kit for creatively addressing issues that influence their own environments. This text begins with a discussion of key ethical theorists and then guides the reader through a series of original case studies and follow-up activities that facilitate critical thinking, (...) emphasize asking thought provoking questions, and teach the student to address the complexity of ethical dilemmas while incorporating the viewpoints of their peers. Additionally, Stanlick and Strawser include an extensive preface, a mind-mapping technique for analyzing and formulating arguments, and a six step process for approaching complex real-life moral issues. Each chapter incorporates suggested assignments, discussion questions, and references for further reading, and a guide for instructors offering a sample course schedule and suggestions on how to use this book effectively is also available. This text is designed to help educators engage students in a meaningful discussion of how historical theories apply to their own lives, providing rich and unique resources to learn about these critical issues. (shrink)

This book explores the ethical implications of managing uncertainty in clinical decision-making during the COVID-19 pandemic. It develops an ethics of clinical uncertainty that brings together insights from the clinical and biomedical ethical literatures. The book sets out to recognize the central role uncertainty plays in clinical decision-making and to acknowledge the different levels, kinds, and dimensions of clinical uncertainty. It also aims to aid clinicians and patients in managing clinical uncertainty, and to recognize the ethical duty they have (...) to manage clinical uncertainty. The book addresses four ethical duties related to clinical uncertainty: (1) the duty to advance the welfare of those in clinical medicine, (2) to respect the rights of those in clinical medicine, (3) to promote just access to health care, and (4) to care for one another in clinical medicine. These duties took on select urgency during the COVID-19 pandemic because clinical risk assessments about COVID-19 were limited, we were asked to give informed consent in the context of limited and changing knowledge, the pandemic unearthed myriad problems about the distribution of health care, and the pandemic raised questions about how we care for each other in medicine. An Ethics of Clinical Uncertainty will appeal to scholars, advanced students, and medical professionals working in philosophy of medicine, biomedical ethics, clinical medicine, nursing, public health care, and gerontology. (shrink)

This paper asks: Why is it morally good to foster the digital commons? How can we ethically justify the importance of the digital commons? An answer is given based on Aristotelian ethics. Because A...

The founding premise of this book is that the nimbus of prestige which once surrounded the idea of justice has now been dimmed to such a degree that it is no longer sufficient to secure the possibility of a good conscience for those who undertake, in good faith, to make the world a better place in the spheres of politics and law. The many decent human beings who have noticed and experienced this diminishment of justice’s prestige find themselves in a (...) thoroughly disenchanted_ _existential situation. For them the attempt to do justice without the illusion of being grounded in something beyond the sheer facticity of their own performances is a distinctly ethical theme which cries out to be investigated in its own right. Heeding the cry, this book asks and attempts to answer the following fundamental ethical question_: Is a life in the law – even one spent in the pursuit of justice – worth living, and if so, how can a disenchanted person come to bear the living of it without constantly having to engage in self-deception?_ If Nietzsche is right that living without illusions is impossible for human beings, then the most important ethical implication of this essentially anthropological fact goes far beyond the question of what illusions we ought to choose. It must also include the question whether we should succumb to that most seductive and pernicious of all illusions: namely, the belief that exercising great care and responsibility in choosing our illusions – which we might then call our ‘principles of justice’ – excuses us ethically for what we do to others in their name. The culmination of a 10 year legal-philosophical project, this book will appeal to graduate students, scholars and curious non-academic intellectuals interested in continental philosophy, critical legal theory, postmodern theology, the philosophy of human rights, and the study of individual ethics in the context of law. (shrink)

The widespread and elaborate use of new financial instruments among corporate entities and financial institutions requires justification. It faces the charge of increasing both the level and complexity of risk in the financial system under the pretext of reducing it. It is a prodigious user of management resources and IT. It obscures the integrity of the nature of the non-financial user.It is not mere academic argument to question the ethics of certain instruments. Both in the US and the UK (...) certain forms of financial instrument are deemed too risky to be used by all and sundry. Other forms of instrument may be banned outright, even though many financial professionals will be perfectly capable of measuring the risk involved. The force of this attack is recognized in the financial industry. One defence frequently put forward is similar to that of the National Rifle Association in the US about guns. It is the users, not the product, that are the problem. “One misconception is that derivatives are risky instruments that are used for speculation. It is more accurate to say that derivatives are instruments that can be used to alter risk profiles”. The mere fact of an instrument existing is no reason to use it. The biggest advocates of exotic options are bankers. Practising Treasurers spend much time seeking to distinguish between the fascinating idea which the bank’s rocket scientist wants to try, and the derivative that will genuinely benefit the company. The fact that many of these instruments are harmful or spurious does not mean they should be banned, but neither does the absence of a ban make them ethical.The ethical question to ask for the non-financial corporation has to do with the proper balance of courage and prudence. Will this instrument enable the company to carry out its proper task with more focus and self-awareness, or is it an attempt to neutralize the proper risks that we are paid to take? For financial corporations the inevitable presence of derivatives poses two issues. First, are they intrinsically valuable or simply so complicated that no client could use them and monitor the new exposures involved? Secondly, will the active management of our positions created by this activity result in a change in the nature of our business, and if so, has this been clearly communicated to the world around?On reading this again I am once more struck by a remark made to me by a clergyman long before I was ordained. “What is an ethical Treasurer?” One of the major challenges in the field of financial ethics is the development of an adequate, and clearly communicated, measure of the intrinsic ethics of finance.This paper is not arguing that derivatives are wrong, but that they are powerful, and power needs monitoring and controlling. The events of October 1987 are often referred to as the meltdown of the markets. My clear memory is of the whole executive board of directors standing in my office gazing in awe at a Topic Screen as waves of red chased across the screen. The use of nuclear metaphors was apt. A system that seemed safe had assumed a life of its own. There is little doubt that derivatives fuelled the reaction. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.3 (2003) 58-77 [Access article in PDF] The Ethics of Care and the Private Woodwind Lesson Nancy Nourse Jeremy's family was getting ready for the concert. It wasn't that he was tired of watching his father conduct. He loved his father and he loved the concerts. But people were always asking Jeremy the same question and that question didn't seem to have (...) an answer....They weren't even inside the concert hall before the doorman smiled at Jeremy and asked, "Well, young man, do you think you'll be a conductor like your father?" 1Children like Jeremy, situated in the world of established music-making, are routinely subjected to stereotypical expectations, often not seen for who they are themselves, but for the qualities of their situatedness. Jeremy, as a result, found himself continually bombarded with this question which spokein fortissimo tones that the inquirer was impressed by the stature of his maestro father, but really did not seem to care to see the young boy as a person in his own right. The dreaded question, that he so frequently faced, festered in him, shouting of his own lack of personhood in its flagrant assumptions. But what voice did he have? After the concert: a lady in a long gown and a huge strand of pearls came in next [backstage]...."So this is your little son," she cried. Jeremy blushed as she kissed the top of his head and squeezed his face so that he looked like a fish. "Tell me, young man, are you going to be a conductor like your father?" 2Of course stories such as Jeremy's in which individuals suffer because others have not been truly caring, are not unique to the world of music. Such thoughtless pleasantries are nothing more than symptoms of the widespread absence of knowing and care experienced in day-to-day living. While Patricia Benner and Suzanne Gordon suggest that there are few people who would wish to be perceived as uncaring persons, there are often spoken platitudes about care, especially about large institutions, that seemshallow and meaningless. 3 Take, for example, a hospital whose slogan claims [End Page 58] it is caring, but is only really interested in research or profit, or the doctor who quadruple books patients for appointments all the while insisting that he really does care about his patients. The obstacles to true understanding about care include the view that care is merely a sentiment that need be expressed, but not the thoughtful planning out of means to create ample opportunities to enact deeds of caring. 4 In day-to-day situations of modern living with big corporations, governments, and institutions, there may be individuals who claim to care, but there are no features in these organizations' blueprints that ensure and take responsibility for providing care. Care must extend beyond sentiment into action.In the name of superior curriculum and specialist teachers and programs,tiny rural schools were abandoned and students were moved into bigger and bigger schools. As schools and educational institutions have greatly increased in size over the past century, teachers have found it more and more difficult to connect to the larger and larger number of students found on their class rosters. Beyond their class lists how can teachers really be responsible for the sea of faces for whom they cannot even supply names? In The Students are Watching, Theodore and Nancy Sizer ask: Do [current] conditions in the school allow each student to be known well?...Anonymity is the curse of good teaching and inevitably contributes to corner-cutting. If no one knows the students in a high school, it is easy for them to drift through. 5Benner and Gordon cite the shop program in a vocational school as an ideal setting in which teachers have the opportunity to develop caring relationships with their students since the settings are informal, class time is significantly extended, and the teachers work with the same students over several years. 6 Special education teachers as well usually... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Ethics of Wealth in a World of Economic Inequality: A Christian Perspective in a Buddhist-Christian DialogueJoerg RiegerThere is common agreement that we find ourselves in a world of economic inequality. More precisely, we are living in a world where economic inequality continues to grow by leaps and bounds. Income inequality in the United States is greater than it has ever been, greater than that of most other (...) wealthy countries,1 and it is even greater than the income inequality known in the Roman Empire. In Ancient Rome, the top 1 percent controlled 16 percent of society’s wealth, compared to 40 percent in the contemporary United States.2 Nevertheless, although there is broad agreement on the existence of economic inequality, there are different perspectives on what it all means.While many lament the existence of economic inequality, others welcome it. Christians who follow the teachings of the so-called gospel of prosperity, for instance, are rarely bothered by economic inequality because they see economic success as a result of faithfulness to God, while stagnation or even poverty is the result of lack of faith. Among economists, one of the dominant perspectives on economic inequality is that it is necessary and beneficial. More specifically, one current economic theory that is widely agreed upon holds that cutting taxes for the wealthy and providing subsidies for large corporations is the only way to maintain economic growth as well as job growth. This theory is maintained despite mounting empirical evidence to the contrary. As a recent study by the nonpartisan Congressional Research Service notes, “there is little evidence over the past 65 years that tax cuts for the highest earners are associated with savings, investment or productivity growth.”3Other prominent perspectives on economic inequality take more critical approaches, although some of the most common stereotypes also fail the reality test. One common assumption, for instance, is that the wealth gap is a matter of the so-called First World versus the so-called Third World. In the Americas, for instance, many believe that wealth resides north of the US-Mexico border, and that poverty resides to the south of it. Nevertheless, the world’s wealthiest individual is currently a Mexican citizen, business magnate Carlos Slim Helú. The case of Slim is, of course, [End Page 153] only the tip of the iceberg, as a tremendous amount of wealth resides in many places “south of the border.” Whenever I take seminary students on immersion trips into countries of the so-called Third World, I make it a point to take them not only into the poor neighborhoods but also into the wealthy ones.Observing wealth in Third World contexts never fails to create substantial cognitive dissonance, as most US residents do not expect to see so many expensive cars and expansive villas in São Paulo, Brazil; Lima, Peru; or Harare, Zimbabwe. By the same token, even most US residents do not expect to see so much dire poverty in the United States, although it often resides only a few miles from where they live. According to the National Center for Children in Poverty, 21 percent of all children in the United States live in families with incomes below the poverty level.4 Without ignoring the economic differences between North and South, substantial economic inequality exists in both so-called Third World and First World settings.Whose Wealth?One crucial insight emerges from our reflections so far: when we talk about an ethics of wealth in a world of economic inequality, we need to ask whose wealth we are discussing. When we are talking about wealth in many Christian communities, we tend to talk about ourselves and about the perceived wealth of the so-called middle class. What we are rarely discussing, however, is the tremendous wealth that is amassed at the upper levels of society, with the proverbial 1 percent or the 0.1 percent. I have observed similar discourses for many years, all around the world. There are several problems with this discourse.One problem is that by talking about members of the middle class as representatives of wealth, we fail to investigate the full scale of economic... (shrink)

"This book explores the ethical implications of using armed contractors, taking a consequentialist approach to this multidisciplinary debate. While privatization is not a new concept for the U.S. military, the public debate on military privatization is limited to legal, financial, and pragmatic concerns. Missing is a critical assessment of the ethical dimensions of military privatization in general; more specifically, in light of the increased reliance upon armed contractors, it must be asked whether it is morally permissible for governments to employ (...) them at all. To this end, this book explores four areas that highlight the ethical implications of using armed contractors: how armed contractors are distinct from soldiers and mercenaries; the commodification of force; the belligerent equality of combatants; and the impact of armed contractors on the professional military. While some take an absolutist position, wanting to bar the use of private military altogether, this book reveals how these absolutist arguments are problematic and highlights that there are circumstances where turning to private force may be the only option. Recognising that outsourcing force will continue, this book thus proposes some changes to account for the problems of commodification, belligerent equality, and the challenge to the military profession. This book will be of interest to students of private security, military studies, ethics, security studies and IR in general."--Provided by publisher. (shrink)

This chapter asks two questions about the ethics of expectations: one about the nature of expectations, and one about the wrongs of expectations. On the first question, expectations involve a rich constellation of attitudes ranging from beliefs to also include imaginings, hopes, fears, and dreams. As a result, sometimes expectations act like predictions, like your expectation of rain tomorrow, sometimes prescriptions, like the expectation that your students will do the reading, sometimes like proleptic reasons like the hope that your (...) mentee will flourish, and sometimes expectations are peremptory in that they carry the force of moral law. Turning to the second question, given the multiple roles played by expectations it shouldn’t be surprising that there are also multiple ways expectations can be wrong to hold. Sometimes they wrong as beliefs do, e.g., doxastic wronging, and sometimes they result in alienation because of who holds that expectation of us. The upshot of this chapter is that getting clear on these potential ways expectations can wrong not only delivers an ethics of expectations that mirrors familiar discussions of the ethics of belief, but an ethics of expectations further opens the door for taking seriously an ethics of mental attitudes more generally. (shrink)

Inadequate diet is the leading risk factor for morbidity and mortality worldwide. However, approaches to identifying inadequate diets in clinical practice remain inconsistent, and dietary interventions frequently focus on facilitating ‘healthy choices’, with limited emphasis on structural constraints. We examine the ethical implications of introducing a routine question in the medical history about ability to access food. Not collecting data on food security means that clinicians are unable to identify people who may benefit from support on an individual level, unable (...) to consider relevant dietary risk factors for disease and disease progression and unable to monitor population trends and inequalities in dietary access in order to design effective policy interventions. We argue that the current lack of routine screening for food insecurity is inconsistent with our approach to other health behaviours, as well as with doctors’ frequent informal role as gatekeepers to the food aid system, and recent calls for governmental action on food insecurity and health inequalities from individual clinicians and professional bodies. Potential ethical barriers to asking patients about food security are addressed, including concerns about stigma, limiting autonomy, fair resource allocation, unclear professional remits and clinicians’ ability to offer effective interventions. We suggest that there is an ethical imperative for doctors to ask patients about their ability to access healthy food. Gathering this data provides a valuable first step in re-framing the social determinants of health as modifiable risks, rather than inevitable inequities. No data are available. (shrink)

Biomedical research on humans is an important part of medical progress. But, when lives are at risk, safety and ethical practices need to be the top priority. The need for the committees that regulate and oversee such research -- institutional review boards, or IRBs -- is growing. IRB members face difficult decisions every day. Evaluating the Science and Ethics of Research on Humans is a guide for new and veteran members of IRBs that will help them better understand the (...) issues involved and the tasks they will be required to perform. The most important purpose of an IRB is to protect the lives of human participants. For three major research areas -- drugs, medical devices, and genetic information -- Dennis J. Mazur shares the methods he has found useful in protecting human participants through the systematic review of scientific protocols and informed consent forms and through adherence to the federal regulations that apply. New members will gain understanding of how proposed research projects are to be reviewed from both scientific and ethical dimensions, how and when to ask key questions of principal investigators, how to work with principal investigators and research teams to ensure the best protection of human participants, and why to schedule regularly spaced reviews of a project that may have adverse outcomes. Based on Mazur's thirty years of research experience, this accessible and informative guide will give all IRB members the tools they need to protect human lives and facilitate the research process. (shrink)

Abortion is one of the most divisive topics in healthcare. Proponents and opponents hold strong views. Some health workers who oppose abortion assert a right of conscientious objection to it, a position itself that others find unethical. Even if allowance for objection should be made, it is not clear how far it should extend. Can conscientious objection be given as a reason not to refer when a woman requests her doctor to do so? This paper explores the idea of the (...) general practitioner (GP) who declines to make a direct referral for abortion, asking the woman to see another GP instead. The purpose is to defend the claim that an appeal to conscientious objection in this way can be reasonable and ethical. (shrink)

For the living, death has a moral dimension. When we confront death and dying in our own lives and in the lives of others, we ask questions about the good, right, and fitting as they relate to our experiences of human mortality. When others die, the living are left with moral questions--questions that often generate personal inquiry as to whether a particular death was "good" or whether it was tragic, terrifying, or peaceful. In The Ethics of Death, the authors, (...) one a philosopher and one a religious studies scholar, undertake an examination of the deaths that we experience as members of a larger moral community. Their respectful and engaging dialogue highlights the complex and challenging issues that surround many deaths in our modern world and helps readers frame thoughtful responses. Unafraid of difficult topics, Steffen and Cooley fully engage suicide, physician-assisted suicide, euthanasia, capital punishment, abortion, and war as areas of life where death poses moral challenges." -- Publisher's description. (shrink)

The intensification of debate over environmental ethics in recent years have clarified some ethical arguments such as autonomy, justice, beneficence, non-maleficence, trans-generational ethics and the rights of nature. However, we can ask if these ethical principles could become an incentive for people to act considering the environment. A questionnaire sheet for use in face-to-face interviews was developed to explore the ideas of the general public in order to describe the attitudes and behaviour towards transportation using private cars. People (...) were interviewed to ask how they think of the use of private cars in the future, and whether they have restricted their use of private cars considering the environment, using open-ended questions. According to this survey, it is suggested that while more than 90% of the general public in Japan think the environment faces serious problems, most lack concrete knowledge about why environmental problems are dangerous. Among those who object to restrictions on private car use, there are also many respondents who expect a solution from the development of science and technology, as well as the general state of mind and society that considers a convenient life to be most important. (shrink)

Adultcentrism is an inherent feature of the social fabrics comprising most resource-rich countries in the twenty-first century that undermines the capacities, value, and voices of young people in various ways. In the context of COVID-19, we are confronted with the question of whose voice matters and must ask: is adultcentrism ethically permissible during a pandemic? This Critical Controversy examines this question in relation to evolving concepts of childhood, children’s rights, and the capacities of young people, to highlight areas of tension, (...) future research, and potential for critical dialogue. (shrink)

Most scholarly fields, at least in the humanities, have been asking the same questions about the politics of encounter for hundreds of years: Should we try to find a way to encounter an other without appropriating it, without imposing ourselves on it? Is encountering-without-appropriating even possible? These questions are profuse and taken up with intense interest in scholarship about the personal essay, specifically, which has often been credited as a philosophical form. Within debates about the ethics of the (...) personal essay, the most significant concern is about the traditionally accepted relationship of the writer-represented-on-the-page. For example, the notable rhetoric and composition scholar, David Bartholomae, argues that students of what he calls '"creative nonfiction" or "literary nonfiction"' (1995, p. 68) write '... as though they [are] not the products of their time, politics and culture, as though they could be free, elegant, smart, independent, the owners of all that they saw' (p. 70). In other words, the personal essay, as a subgenre of creative or literary nonfiction, allows for the perpetuation of the fallacy that a writer can be 'free' of social influences, 'independent' of a society and of its politics, and 'owners' of their own perspectives and experiences—of those the writer expresses on the page, specifically. Consequently, if the writer is not conscious and critical of the social influences acting on him/her, if s/he believes the text to be the singular and uninfluenced production of his/her own self, then the topic taken up in the essay is tyrannized by the self-centered (and dangerously un-critically-conscious) perspective of the writer. However, the personal essay also has its strengths as a philosophical form: in its privileging of skepticism; in its attention to complexity and complication; and even in its existence-as-evidence of some quality of its writer. Too, very often essays pay homage to works of other essayists, as in the case of Gass's 'Emerson and the Essay', instead of mowing down other works in order to establish its own reign. Despite these ethically responsible characteristics, though, I show, using Gass's essay about Emerson's work, that the personal essay continues to be devalued because of its reliance on and celebration of its transparent relationship to its author. In general, essayists don't complain in their work about the belief in this transparent relationship; they advocate it. Thus, my purpose is not to suggest that there is no relationship between the essayist and the essay. Rather, I will, in the latter half of the article, turn to the work of philosopher Emmanuel Levinas, which describes and enacts an approach to an other (writer/text) that does not hinge on the assumption that writer and text are in a transparent relationship to each other. I hope that in presenting this possibility for re-thinking the essay (and its relationship to its writer), writers, scholars, and teachers of the essay—and even its opposition—will give it new attention and explore further the possibilities that it may provide for engagement, for encounter. (shrink)

In 2011, for the first time ever, two scientific journals were asked not to publish research papers in full detail. The research in question was on the H5N1 influenza virus (bird flu), and the concern was that the expected public health benefits of disseminating the findings did not outweigh the potential harm should the knowledge be misused for malicious purposes. This constraint raises important ethical concerns as it collides with scientific freedom and openness. In this article, we argue that constraining (...) the dissemination of dual-use knowledge can in certain cases be justified because, for example: scientists have a responsibility for potentially harmful consequences of their research; the public need not always know of all scientific discoveries; uncertainty about the risks of harm may warrant precaution; and expected benefits do not always outweigh potential harm. However, the constraints in question are not absolute but can be both temporary and partial. We propose three core aspects for an ethics of dual-use dissemination: dual-use awareness, precaution, and acknowledgment of conflicting values. Additionally, to help scientists understand when constraints on dissemination may be justified we suggest three corresponding conditions that prompt scientists to recognize dual-use material or research, consider the potential impact of dual-use knowledge dissemination, and acknowledge and respond to external dissemination concerns. (shrink)

This paper focuses on the practice of injecting patients who are dying with a relatively high dose of sedatives in response to a catastrophic event that will shortly precipitate death, something that we term ‘crisis sedation.’ We first present a confabulated case that illustrates the kind of events we have in mind, before offering a more detailed account of the practice. We then comment on some of the ethical issues that crisis sedation might raise. We identify the primary value of (...) crisis sedation as allowing healthcare professionals to provide some degree of reassurance to patients, their families and the professionals who are caring for them. Next we focus on the issue of informed consent. Finally, we ask whether continuous deep sedation might be preferable to crisis sedation in scenarios where potential catastrophic events can be anticipated. (shrink)

Excerpt from A Study in the Ethics of the Early Romantic School in Germany It is very probable that any writer or group of writers will be subjected to the pen of the critic, whether they abound in deficiencies or not. But, should the ethics of the individual or group diverge somewhat from the line drawn by society, there is no limit to the untold severity of merciless criticism, no element of defense in the many comments. Still it (...) must be remembered that no one can calculate the depth of a body of water by merely scanning the surface: nor can anyone fully realize the profundity of any situation by viewing it superficially. In other words, it is absolutely necessary that the critic resort to detailed investigation. He must go below the surface to solve the complicated problems which may be presented. Thereby he will acquaint himself with the factors that mould the pattern for the times. Then again, the average human being does or says as he or she sees fit, and can very often furnish justifiable reasons therefor. Everyone reserves for oneself the privileged right of personal opinion and belief. But herein lies a decisive difference. Some people are lovers of the truth, and therefore speak candidly and act openly; others are prone to lose courage and try to hide behind a transparent veil of false modesty. Those, who can be included within this latter category, are only reticent and untrue to themselves, simply because they are in the majority. If the proportion be reversed, they would be more than glad to feel the relief from the pressure removed. But those poor unfortunates, who are forced by their nature and spurred on by their immediate environment to be outspoken, become down-trodden social outcasts. If we ask ourselves why this is so, the answer is: primarily because they are in the minority, as all persecuted classes are. No credit or encouragement is given them for their originality. Yet they are as determined as ever in their aim, and proceed with the innovations that are criteria for their own development. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

On April 16, 2007, Cho Seung-Hui used two semiautomatic handguns to kill 32 persons and then himself at Virginia Tech University in the largest campus shooting in U.S. history. Mr. Cho purchased his handguns from a pawnshop and a gun store in Virginia, where under state law a background check was conducted to determine whether he had any disqualifying criminal or mental health history. The paperwork for the background check was completed at the gun store, and the check itself was (...) conducted through an “instant” system facilitated by a toll-free telephone number. The entire transaction took approximately 20 minutes. At no point was Mr. Cho asked why he wished to purchase the guns. And although he had been deemed a potential danger to himself by a state magistrate in 2005 – which should have disqualified his purchase of a gun under federal law – this information never reached those conducting the background check. (shrink)

The paper by Lynch et al. raises interesting ethical questions regarding whether and how much SARS-CoV-2 Human Challenge Studies participants should be paid. We appreciate the timely e...

The recent #metoo movement has turned public attention to the problem of sex under conditions of power inequality. Is consent impaired, when you have plenty to lose (e.g. a great professional opportunity) from saying “no” to a sexual advance? And even if consent is valid, is this a morally acceptable situation, especially if one party is aware that their position of relative power will influence the other’s decision to have sex? Such situations bring to the fore not only the issues (...) of coerced sex and quid pro quo harassment (asking for sex in exchange for benefits), but the much more controversial question of whether sex between unequal but otherwise competent consenting adult partners is in principle OK—and whether institutions such as companies, universities, or the state itself should be in the business of regulating such relations. In what follows, I will outline the central concept of power asymmetry and its ethical relevance (section 2). I will then distinguish two main views about the ethics of sexual interaction under conditions of power asymmetry: a Kantian view, which categorically condemns such interactions, and a Millian view, which justifies at least some such interactions (section 3). I then briefly consider three contexts, which raise difficult questions about sex between unequals: the workplace, the university (section 4), and voluntary prostitution (section 5). Section 6 provides a short conclusion. (shrink)

Ethical dilemmas and value conflicts affect cities globally, but urban leaders and citizens often avoid confronting them directly and instead view the governance of cities as primarily an administrative task or, even worse, a merely political one. Timothy Beatley challenges readers to consider the issues in our cities not simply as legal or economic problems but as moral ones, asking readers 'How can a city become more ethical?' Beatley unearths, exposes, and explores the many ethical questions cities face today (...) and touches on many topics, from privacy and crime to racism and the ethics of public space. Drawing from recent policy debates and using extensive examples to consider complex ethical dilemmas, Beatley argues that cities must expand the definition of the moral community to include all their citizens. Cities must take profound steps to address social injustice and plan for climate change-both moral obligations-and this approachable and readable introduction to moral philosophy, urban planning, and social justice will help new generations to grapple with these global issues. (shrink)

To a large extent, the differences between my four interlocutors and me have more to do with the way we choose to frame a question or approach a problem than with substantive disagreements. In her discussion of temporary workers and the brain drain, Gillian Brock implicitly assumes a different background framework of moral responsibility from the one I adopt in my book. Similarly, Cécile Fabre asks important questions about the intersection of immigration and criminal justice, but ones that I chose (...) not to pursue in quite the same way or, in some cases, at all. Matthias Risse says that political theory should be ‘action-guiding’, and I try to problematize that claim, at least to the extent that it limits the questions we can ask. Finally, I applaud the attention that Sarah Song brings to the link between political community and social membership but resist her suggestion that this shows that political community is more fundamental than social membership. I also suggest the need to clarify further the limits to democratic self-determination. (shrink)

Since the birth of the first test-tube baby, Louise Brown, in 1977, we have seen truly remarkable advances in biotechnology. We can now screen the fetus for Down Syndrome, Spina Bifida, and a wide range of genetic disorders. We can rearrange genes in DNA chains and redirect the evolution of species. We can record an individual's genetic fingerprint. And we can potentially insert genes into human DNA that will produce physical warning signs of cancer, allowing early detection. In fact, biotechnology (...) has progressed to such a point that virtually any kind of genetic manipulation, if not already possible, is just around the corner. But these breakthroughs also raise serious ethical and moral dilemmas that we are only now beginning to confront. In Wonderwoman and Superman, noted medical ethicist John Harris offers the first thorough analysis of the moral dilemmas created by the revolution in molecular biology. Covering a wide array of recent innovations, Harris discusses, for example, the moral decisions involved and the consequences of creating egg and embryo banks. Who should be allowed to use such resources? Should recipients be screened? Should such banks be open for public or private use? And does it cheapen life to make embryos available for sale? In another chapter, Harris examines the question of conceiving children chiefly for organ donation, focusing on the recent case of a woman who wanted to have a second child to provide a bone marrow donor for her first child sick with leukemia (she intended to abort the fetus if its bone marrow did not genetically match that of her living child). In this case, the medical staff had to decide whether they should perform in-vitro fertilization, knowing that the mother did not satisfy the clinic's criteria (there was no father), and also knowing the potential for abortion. Discussing the ethics of the mother's choice and the clinic's choice, Harris asks whether it is morally correct to create a child as an organ donor, whether the future child would suffer, whether it is worth any suffering to be born, and who has the right to weigh the various factors (both moral and physiological) involved in making these decisions. Delving into a multitude of issues such as when life begins, when suffering is needless, and whether we should play God, Wonderwoman and Superman provides not only a thought-provoking inquiry into the potential and actual ethical dilemmas created by the many advances in biotechnology, but challenges us to learn to choose responsibly and to face the moral implications of the choices that confront us. (shrink)

Lévinas believed that Blanchot identified artistic inspiration with his understanding of the il y a, that is, an inauthentic attitude toward life and the Other. Lévinas, who tried to overcome the neutrality of the il y a, criticised Blanchot’s desire to establish ethics as a prima philosophia. Lévinas asked himself in what way the artwork could give access to the ethical, which is why he explored the relationship between expression and responsibility. He concluded that poetic speaking was excluded from (...) his understanding of ethical language. Therefore, Lévinas was against poetic activity, in ethical terms, because poetic activity (dis)possessed the subject/artist in such a way that the creator was not able to control his writing, which converted art into the worst kind of irresponsibility. This paper will focus on Lévinas’ first aesthetic period, and on the ideas collected in the essay La Réalité et son ombre, published in 1948. (shrink)

Increasing emphasis on patient self-management, including having patients advocate for their needs and priorities, is generally a good thing, but it is not always wanted or attainable by patients. The aim of this critical ethical review is to deepen the current discourse in patient self-advocacy by exposing various situations in which patients struggle to self-advocate. Using examples from oncology patient populations, we disambiguate different notions of self-advocacy and then present limits to the more demanding varieties (i.e., health-related, trust-based, and psychological); (...) we argue that these limits create ethical dilemmas with respect to whether it is always desirable to encourage patients to self-advocate. We conclude that self-advocacy can be both under and overrated with respect to how much it benefits the patient with cancer, with many instances being indeterminate. Ultimately, providers must understand the patient's perspective relative to the challenges they are experiencing and work with them to meet their needs. (shrink)

The book provides an exploration of how Christianity has thought about what it is to live a human life and asks how Christianity's understanding of being relates to and challenges alternative contemporary accounts as they are mapped and explored in social anthropology.

In a hyper-consuming society, what questions should we ask ourselves as we survey the increasingly crowded planet on which we find ourselves? What are the moral effects of living amid unprecedented material plenty? With David Crocker, Lisa Newton, and Judith Lichtenberg.

Different ethical principles conflict in research conducted in emergency research. Clinical care and its development should be based on research. Patients in critical clinical condition are in the greatest need of better medicines. The critical condition of the patient and the absence of a patient representative at the critical time period make it difficult and sometimes impossible to request an informed consent before the beginning of the trial. In an emergency, care decisions must be made in a short period of (...) time, and the more time is wasted, the more the risk of death or severe tissue damage and incapacity increases. Consent requests take time, and so the time period before treatment might put the patient’s life in jeopardy. Not requesting consent before a trial is also contradictory. A person should not be forced to participate in a trial against his or her will. Due to the dark history of medical research previously, international declarations and conventions have set up ethical principles for medical research. They emphasize the autonomy of the research participant—or his or her legal representative—to give a free and informed consent prior to the initiation of research. In the case of a critical emergency, the unconscious state of the patient, the emotional stress of family members or the lack of time to start life-sustaining measures may often restrict the possibilities of communicating with the patient or his/her representative. Therefore, written informed consent is difficult to achieve, and its voluntariness in emergency situations is, at best, open to question. The mortality of patients is high without clinical interventions in emergency research. Random selection of patients is difficult and requires extra work from personnel in the emergency rooms. Recruitment, information and asking for consent may also take time, postpone the initiation of treatment and increase the risk of death and irreversible tissue and organ damage, and therefore be risky for the patient. It is therefore essential that the health care professionals recruiting suitable research participants are well motivated and well trained. Medical research in an emergency setting should always be regarded as an exceptional situation requiring special provisions. Only such research should be done as cannot be done in other conditions. An independent body must approve the research protocol and the ways in which the consent of the participant or proxy are to be sought. In addition, the trial must be expected to result in direct and significant benefit for the research participants. If research without prior consent is not approved, the development of emergency care is threatened. On the other hand, if prior consent is not required, a person could be recruited into a clinical trial against his or her will. Doing good and avoiding harm, and respecting the autonomy of the patient are in conflict in the context of emergency medical research. To develop better medicines for patients experiencing acute medical emergencies, research into such conditions should be allowed. Research participants should have the possibility to participate or refuse to participate in research that may benefit them and other patients. The risk of irreversible damage occurring as the consequence of time delays for seeking consent is unacceptable. A prior wish about participation in clinical trials should be respected, if known. The conditions under which medical research in emergencies can be considered acceptable can be determined and agreed upon nationally and internationally. (shrink)

Victim/survivor stories have become one of the primary means for conveying human rights abuses. Even as these kinds of stories have captured our collective imagination, we do not know much about how they operate in a transitional democracy: whether they are transformative and contribute to the peacemaking process, or disruptive and can thwart the process.This article discusses the value of such stories and asks, first, whether an emerging democracy has an ethical obligation to provide spaces for victims and survivors to (...) tell their stories of the harms that befell them under the former regime. It concludes that victim/survivor storytelling can assist former victims in finding and building of voice that enables them to become contributing citizens in the new country. It enables them to become less alienated from and suspicious of the state, and to become empowered enough to participate in governance. It is thus in a country’s best interest to encourage storytelling activities. Second, the article attempts to provide a framework by which we might recognize different kinds of stories and begin to distinguish between those that a country should support and those that it should discourage. (shrink)

In this paper, I examine various popular notions concerning the ethics of investing. I first consider and reject the absolutist view that it is always wrong to invest in evil companies and the view that what makes investments in evil companies morally objectionable is the fact that by making such investments, investors are taking steps to benefit from the wrongdoing of others. I then defend the view that what makes certain investments morally objectionable is the fact that by making (...) such investments, investors enable others to do wrong. According to this view, when weighing the purchase of a certain company's stock, investors should ask themselves the following question: Would this sort of investment, if made by many people, enable others to do wrong? If the answer to this question is yes, and if an investor nevertheless makes the investment in question, he can justifiably be accused of moral wrongdoing. (shrink)

In most domains of human life, we are willing to accept that there are experts with greater knowledge and competencies that distinguish them from non-experts or laypeople. Despite this fact, the very recognition of expertise curiously becomes more controversial in the case of “moral experts”. Do moral experts exist? And, if they indeed do, are there ethical reasons for us to follow their advice? Likewise, can emerging technological developments broaden our very concept of moral expertise? In this article, we begin (...) by arguing that the objections that have tried to deny the existence (and convenience) of moral expertise are unsatisfactory. After that, we show that people have ethical reasons to ask for a piece of moral advice in daily life situations. Then, we argue that some Artificial Intelligence (AI) systems can play an increasing role in human morality by becoming moral experts. Some AI-based moral assistants can qualify as artificial moral experts and we would have good ethical reasons to use them. (shrink)