"In Entangled Empathy, scholar and activist Lori Gruen argues that rather than focusing on animal rights, we ought to work to make our relationships with animals right by empathetically responding to their needs, interests, desires, vulnerabilities, hopes, and unique perspectives. Pointing out that we are already entangled in complex and life-altering relationships with other animals, Gruen guides readers through a new way of thinking about and practicing animal ethics. Lori Gruen is Professor of Philosophy and Coordinator of Wesleyan Animal (...) Studies at Wesleyan University. She is the author of Ethics and Animals and co-editor, with Carol Adams, of Ecofeminism: Feminist Intersections with Animals and the Earth."--Back cover. (shrink)

Global consumption of antibiotics has accelerated the evolution of bacterial antimicrobial resistance. Yet, the risks from increasing bacterial antimicrobial resistance are not restricted to human populations: transmission of antimicrobial resistant bacteria occurs between humans, farms, the environment and other reservoirs. Policies that take a ‘One Health’ approach deal with this cross-reservoir spread, but are often more restrictive concerning human actions than policies that focus on a single reservoir. As such, the burden of justification lies with these more restrictive policies. We (...) argue that an ethical justification for preferring One Health policies over less restrictive alternatives relies on empirical evidence as well as theory. The ethical justification for these policies is based on two arguments: (i) comparatively greater effectiveness, and (ii) comparatively better tracking of moral responsibility. Yet the empirical assumptions on which these claims rest are limited by existing empirical knowledge. Using livestock farming as an example, we suggest that scientific research into characterising antimicrobial resistance and linking practices to outcomes ought to be guided (at least in part) by the imperative to supply the context-specific data needed to ethically justify preferring a One Health policy over less restrictive alternatives. (shrink)

This paper suggests that a less-traditional ethical analysis of computer-based technological issues might be rewarded by unexpected and useful results. As an example, this paper offers an ethical analysis of e-mail privacy issues within the framework of ethical principles based on the work of Habermas.

Alternative currencies are means of payment that circulate alongside—as an alternative or complement to—official currencies. While these currencies have existed for a long time, both society and academia have shown a renewed interest in their potential to decentralize the governance of monetary affairs and to bring people and organizations together in more ethical or sustainable ways. This article is a review of the ethical and philosophical implications of these alternative monetary projects. We first discuss various classifications of (...) these currencies before analyzing the ethical challenges linked to the way they tackle social and environmental issues. We also examine the incentive-based and coercive mechanisms used by these currencies from an ethical perspective and debate the promises and perils of monetary decentralization and democracy. We conclude by identifying an agenda for future research. (shrink)

Neurotherapies for diagnostics and treatment—such as electroencephalography (EEG) neurofeedback, single-photon emission computerized tomography (SPECT) imaging for neuropsychiatric evaluation, and off-label/experimental uses of brain stimulation—are continuously being offered to the public outside mainstream healthcare settings. Because these neurotherapies share many key features of complementary and alternative medicine (CAM) techniques—and meet the definition of CAM as set out in Kaptchuk and Eisenberg—here we refer to them as “alternative neurotherapies.” By explicitly linking these alternative neurotherapy practices under a common conceptual (...) framework, this paper draws attention to, and critically considers, the cross-cutting ethical and legal issues related to the provision of these services. The first section of this paper provides an updated empirical overview of uses of SPECT neuropsychiatric evaluations, EEG neurofeedback, and experimental/off-label forms of brain stimulation. Next, drawing on CAM bioethics scholarship, we highlight the pertinent ethical issues in the alternative neurotherapy context, including the truthful representation of evidence base, marketing to vulnerable populations, potential harms, provider competency, and conflicts of interest. Finally, we consider the principal legal issues at stake for the provision of alternative neurotherapies in the U.S., namely those related to licensing and scope-of-practice considerations. We conclude with recommendations for future research in this domain. (shrink)

Despite the ongoing consideration of the ethical nature of human resource management (HRM), little research has been conducted on how morality and ethics are represented in the discourse, activities and lived experiences of human resource (HR) professionals. In this paper, we connect the thinking and lived experiences of HR professionals to an alternative ethics, rooted in the work of Bauman (Modernity and the Holocaust, Polity Press, Cambridge, 1989; Theory, Culture and Society 7:5-38, 1990; Postmodern Ethics, Blackwell, (...) Oxford, 1991; Approaches to Social Enquiry, Polity Press, Cambridge, 1993; Life in Fragments, Blackwell, Oxford, 1995) and Levinas (Otherwise than Being, or, Beyond Essence, Duquesne University Press, Pittsburgh, PA, 1998). We argue that the study of HRM and ethics should be contextualized within the discourses used, the practices and activities of HR professionals. Through the analysis of interview data from 40 predominantly Canadian HR practitioners and managers we experiment with Bauman's notion of 'moral impulse' to help us understand how HRM is both a product and perpetuator of moral neutralization in organizations. We suggest that HRM as it is practiced is concerned with distancing, depersonalizing, and dissembling, and acts in support of the 'moral' requirements of business, not of people. However, we also recognize that HR practitioners and managers are often confronted with and conflicted by actions and decisions that they are required to take, therefore opening possibilities and hope for an alternative ethical HRM. (shrink)

The purpose of this study was to investigate the relationship between organizational ethical context and the individual ethical decision-making process. In addition, a new statistical approach combining cluster and discriminant analyses was developed to overcome violations of regression assumptions, which are commonly not identified and/or ignored in behavioral and psychological research. Using regressions and this new alternative method, the findings indicated that ethical context does indeed influence the various components of ethical reasoning. However, social desirability was the strongest predictor (...) of ethical decision making, which raises new concerns about how this bias can confound business ethics research. Finally, the findings showed that the alternative method provided more useful and interpretive results, indicating that it has the capacity to influence future empirical work in the field of business ethics, particularly when dealing with data that do not satisfy regression assumptions. The implications and limitations of the study are discussed, and several noteworthy suggestions for future research are provided. (shrink)

Is it ethical to market complementary and alternative medicines? Complementary and alternative medicines are medical products and services outside the mainstream of medical practice. But they are not just medicines offered and provided for the prevention and treatment of illness. They are also products and services – things offered for sale in the marketplace. Most discussion of the ethics of CAM has focused on bioethical issues – issues having to do with therapeutic value, and the relationship between (...) patients and those purveyors of CAM. This article aims instead to consider CAM from the perspective of commercial ethics. That is, we consider the ethics not of prescribing or administering CAM but the ethics of selling CAM. (shrink)

Complementary and alternative medicine has become an important section of healthcare. Its high level of acceptance among the general population represents a challenge to healthcare professionals of all disciplines and raises a host of ethical issues. This article is an attempt to explore some of the more obvious or practical ethical aspects of complementary and alternative medicine.

Work on representing women's voices in ethics has produced a vision of moral understanding profoundly subversive of the traditional philosophical conception of moral knowledge. 1 explicate this alternative moral “epistemology,” identify how it challenges the prevailing view, and indicate some of its resources for a liberatory feminist critique of philosophical ethics.

Work on representing women's voices in ethics has produced a vision of moral understanding profoundly subversive of the traditional philosophical conception of moral knowledge. I explicate this alternative moral "epistemology," identify how it challenges the prevailing view, and indicate some of its resources for a liberatory feminist critique of philosophical ethics.

In this paper, we analyse the Wittgensteinian critique of the orthodoxy in animal ethics that has been championed by Cora Diamond and Alice Crary. While Crary frames it as a critique of “moral individualism”, we show that their criticism applies most prominently to certain forms of moral individualism (namely, those that follow hedonistic or preference-satisfaction axiologies), and not to moral individualism in itself. Indeed, there is a concrete sense in which the moral individualistic stance cannot be escaped, and we (...) believe that it is this particular limitation that justified Crary’s later move to a qualified version of moral individualism. At the same time, we also argue that there are significant merits to the Wittgensteinian critique of moral individualism, which pertain to its attack on the rationalism, naturalism, and reductionism that characterise orthodox approaches to animal ethics. We show that there is much of value in the Wittgensteinians’ call for an ethics that is more human; an ethics that fully embraces the capacities we are endowed with and one that pays heed to the richness and complexity of our moral lives. (shrink)

In the past decade, numerous ethical frameworks have been developed to support public health decision‐making in challenging areas. Before the COVID‐19 pandemic began, members of the authorship team were involved in research programmes, in which the development of ethical frameworks was planned, to guide (a) the use of new technologies for emerging infectious disease surveillance; and (b) the allocation of scarce supplies of pandemic influenza vaccine. However, as the pandemic evolved, significant practical challenges emerged that led to our questioning the (...) value of these frameworks. We now believe that a normative instrument, such as a framework, cannot adequately or reliably provide the ethical guidance that needs to be incorporated into public health decision‐making during natural disasters or infectious disease emergencies. Recently it has been suggested that there are potentially more dynamic, flexible, and effective ways to navigate decisions involving complex considerations entailed in policies and practices during a public health emergency. In this paper, we first outline the key functions of a public health ethics framework, before describing why we believe it would not be fit for purpose during a crisis. We end by considering whether proposed alternative methods to promote ethical public health decision‐making goals have the potential to meet these objectives. (shrink)

This paper explores the epistemological affordances of Islamic ethics as alternative knowledge within intercultural education. Despite the calls for epistemological plurality in intercultural education that centre epistemologies of the South, educators may find it hard to reaffirm their situated knowledges and practices because they may have been overwhelmed by the wide endorsements of the mainstream literature. Drawing on in-depth interviews with 25 EFL teachers, this study aims to (a) unpack educators’ perspectives around the adoption of alternative knowledges (...) anchored in local epistemologies and sensibilities, (b) foreground educators’ epistemic positioning around alternative knowledges and how they are perceived as sites for cognitive and pedagogical renewal to account for local particularities and conditions and (c) examine inter-epistemic tensions within educators’ reasoning in terms of how they navigate (in)congruencies between the mainstream and Islamic philosophy at the conceptual, pedagogical and practical levels. Findings reveal that educators acknowledge the legitimacy of Islamic ethics and their epistemological/pedagogical significance in intercultural education. However, some factors may problematize educators’ attempts at making use of Islamic ethics including the additional burden of reflecting alternative knowledges while attending to contextual factors (class size, the course’s orientation, exams, time constraints, etc.) and the lack of sufficient training in intercultural education. (shrink)

Most contemporary variants of virtue ethics have a neo-Aristotelian timbre. However, standing alongside the neo-Aristotelians are a number of others playing similar tunes on different instruments. This chapter highlights the four most important virtue ethical alternatives to the dominant neo-Aristotelian chorus. These are Michael Slote’s agent-based approach, Linda Zagzebski’s exemplarism, Christine Swanton’s target-centered theory, and Robert Merrihew Adams’s neo-Platonic account. What these four approaches showcase is the range of possible theoretical structures available to virtue ethicists. A virtue ethicist might (...) attempt to define other normative qualities like goodness or rightness in terms of virtuous traits. But she need not. Instead, she might develop a theory in which virtue is fundamental but other normative qualities obey a logic that is at least partially independent of virtue. This chapter draws attention to an exciting range of possibilities for virtue ethics that both critics and advocates alike will want to explore. (shrink)

The Transcendental Reading of the Tractatus argues that Wittgenstein endorses, under the notion of ‘metaphysical subject’, the existence of a willing subject as a transcendental condition of ethics and representation. Tejedor aims to reject this reading resorting to three criticisms. The notion of ‘willing subject’ does not appear explicitly in, nor can it be deduced from, the Tractatus, the metaphysical subject and the willing subject are not synonymous or analogous notions and, finally, Wittgenstein abandons the notion of ‘willing subject’ (...) at the end of the Notebooks. The aim of this article is twofold. Firstly, it analyzes the critique introduced by Tejedor and presents three problems that demonstrate that Tejedor’s critique cannot adequately reject the Transcendental Reading. Secondly, it sets forth an alternative reading of the Tractatus that overcomes the issues that stem from the Transcendental Reading. This alternative reading conceives the metaphysical subject as an ethical subject and a willing subject. Additionally, it advances an alternative account of the transcendental character of ethics that does not defend the existence of a transcendental subject understood as a condition of ethics and representation in the Tractatus. (shrink)

Environmental ethics continues to be dominated by an in/erential view of ethical theory, according to which moral prescriptions and proscriptions are deduced from general principles, which in turn are arrived at intuitively or by some form of induction. I argue that the inferential approach contributes litde to the pressing need which environmental philosophers have been attempting to address in recent decades-the need for a set of normative values actually in place within industrial society that will help preserve the environment (...) from human destruction. I propose an alternative view according to which the aim of environmental ethics is (1) a clear understanding of how moral norms actually come to be instituted in a given society, (2) the analysis of the practical effect of such norms from an environmental perspective, and (3) an examination of the relative desirability of alternative norms in light of their environmental effects. In pursuing this aim, environmental ethics should join forces with anthropology, economics, and other areas of social science in hopes of generatirtg a basis for empirical information about how moral norms actually operate. Such information might help persuade society at large of the importance of being guided by an environmentally sound set of normative values. (shrink)

Environmental ethics continues to be dominated by an in/erential view of ethical theory, according to which moral prescriptions and proscriptions are deduced from general principles, which in turn are arrived at intuitively or by some form of induction. I argue that the inferential approach contributes litde to the pressing need which environmental philosophers have been attempting to address in recent decades-the need for a set of normative values actually in place within industrial society that will help preserve the environment (...) from human destruction. I propose an alternative view according to which the aim of environmental ethics is a clear understanding of how moral norms actually come to be instituted in a given society, the analysis of the practical effect of such norms from an environmental perspective, and an examination of the relative desirability of alternative norms in light of their environmental effects. In pursuing this aim, environmental ethics should join forces with anthropology, economics, and other areas of social science in hopes of generatirtg a basis for empirical information about how moral norms actually operate. Such information might help persuade society at large of the importance of being guided by an environmentally sound set of normative values. (shrink)

The victims of environmental destruction are often sidelined in eco-theology and environmental discourse. Movements for ecological justice fail to take into account the voice of those at the grassroots. 'Alternatives Unincorporated' presents an environmental ethics that begins with those on the margins. Using the key example of the Narmada Dam in India and the popular resistance movement which built up against the project, the book examines the collective action of subaltern communities in caring for their local environment. The book (...) frames these movements as theological texts that inform a life-affirming earth ethics. The aim of the book is to challenge prevailing social and ecological dynamics and to affirm the interconnectedness of social justice and environmental action. (shrink)

This article considers various approaches used in complementary and alternative medicine research, and discusses the challenges that reviewing such research poses for Human Research Ethics Committees. Drawing on our experience with the University of Technology Sydney HREC, we offer some suggestions about how ethical principles governing conventional medical research can be applied in the context of research in complementary and alternative medicine. We argue that effective HREC review requires members to gain familiarity with such research, which helps (...) ensure that such research is conducted rigorously and ethically. (shrink)

Contemporary moral philosophy has different approaches to provide justice and equality to groups that are traditionally discriminated on the grounds of gender, religion, age, sexual orientation, etc. On the other hand, functionally diverse (disabled) people have had a parallel approach to their discrimination, excluded from mainstream diversities. Including functional diversity and the diversity model in modern recognition and redistribution theories, as another human diversity, provides an extended ethical approach: diversity ethics. This general framework also includes other fundamental ideas for (...) equality such as human fragility, social domination logics, self-respect and auto-recognition. Diversity ethics provides sound foundations to defend justice and equality for all human diversities and an alternative to other approaches that broaden the moral community, excluding some humans, like Peter Singer’s ethics. (shrink)

The consumption of traditional meat is currently being challenged by the rise of meat alternatives claimed to be more beneficial for the environment and non-human animals. One of the peculiarities of these products lies in their attempt to replace meat through the close imitation of its sensory qualities, which poses relevant philosophical questions: What are the purported reasons that motivate this imitation, instead of the promotion of different but sustainable foods that break with the imagery of meat eating? And, if (...) eating meat is considered morally wrong, what is the moral status of the simulation of a wrong act? Our aim is to address these questions to shed new light on the ethical claims that constitute, in fact, one of the major advantages of these products. Firstly, we introduce the aims and functions of simulating meat sensory qualities. Subsequently, we investigate whether the imitation of meat can be found morally acceptable on consequentialist grounds. Lastly, we raise the question of whether there is room for claiming that imitating meat is morally wrong even if its consequences are overall better, from the point of view of non-consequentialist ethical frameworks. We conclude that there are not compelling reasons for considering meat imitation as morally undesirable. (shrink)

Within the moral/social order maintained and reproduced by biomedical ethics (i.e., the “peaceable community”), suffering is a senseless accident with no value. Insofar as suffering compromises the fundamental pillar of this order, namely, autonomy, it threatens the existence of the “peaceable community”. Consequently, biomedical ethics is only able to offer those who suffer one moral or practical response: that of elimination, embodied most vividly in the increasingly approved practice of assisted-suicide. Another moral/ social order, however, the “peaceable Kingdom” (...) or the “Body of Christ”, provides an alternative understanding of the meaning, purpose, and significance of suffering, through the Roman Catholic sacrament of anointing of the sick. Recognizing the power of sickness and suffering to “dis-inscribe” bodies of their normative self-understandings, the Church responds with a set of liturgical practices which intend to respond to the dynamics of suffering, re-inscribe these bodies, and assist persons in fulfilling the vocation of “participating in Christ's suffering for the salvation of the world”. (shrink)

Few sectors are more ethically contentious than dairy, with debates tending to be polarised between “intensification” and “abolitionist” narratives which often drown out alternative voices operating in-between. This paper examines the marginal spaces occupied by a group of farmers in the United Kingdom who are attempting to move towards what they see as “more ethical” dairying. Drawing on findings from ethnographic research on five farms which have adopted “cow-calf contact rearing”—which focuses on keeping calves with their mothers longer, in (...) opposition to conventional practices of removing them shortly after birth—it asks what values underpin this alternative approach, and how and why “ethical” dairies seek to dairy ethically. To do this, it draws on a feminist epistemology and methodology that sees ethics as situated and contextual, and finds an “ethics of care” to be central to changing entanglements between humans and nonhuman animals. Instead of casting dairy as either “good” or “bad”, it explores the activities of farms which are trying to move towards what they perceive to be “better”, and draws three conclusions: (a) “ethical” dairying demonstrates a heterogeneity of dairy practices which are grounded in “care” and are happening between narrative extremes of intensification versus abolition; (b) although this practice may be, and could be, commodified, farmers are primarily guided by strong ideological principles and influenced by affective and empathetic “entanglements” with cows and calves, the agency of bovines themselves, and their social and ecological environment; and (c) “cow-calf contact rearing” represents a significant shift from a focus on the broader welfare environment towards centring the quality of individual cows’ lives. Ultimately, the paper argues that we should pay greater attention to alternative economies built on an “ethics of care” when envisaging new sustainable food and agricultural systems. (shrink)

Tom Carson’s recent paper on “Deception and Withholding Information in Sales” contains a critique of my contribution to sales ethics. In this response I outline the approach I develop in two earlier papers and address the four criticisms Carson makes. These criticisms are largely based on a misunderstanding of my position. I suggest that our fundamentally different approaches to applied ethics may lie at the root of Carson’s misunderstanding. Carson uses what I call a theory-application model in which (...) the search for justification interms of fundamental rules is central, while I attempt to contextualize ethical judgments and consider alternative ways of structuring social roles. In contrasting these approaches I raise the question of which way of doing applied ethics is likely to be more fruitful. (shrink)

Leadership archetypes are embodied and emotionally powerful identity profiles related to cultural conceptualizations of leadership and implicit leadership theories. The currently dominant archetype reinforces “think leader, think male” and racial biases that have been long- and well-documented in leadership research, and more recently highlighted as integrated into ethical leadership models. The pervasiveness of the archetype of leaders as agentic solo heroes leading through competition and power over others blinds us to other ways of leading. Unpacking archetype reveals that our culturally (...) dominant narrative is what restricts leadership to a narrow group of people, creating the misperception of a shortage of leadership talent. The dominant cultural archetype is traced back through time to figures in culturally foundational texts, and forward in time to modern stories, art, and media. An alternative leadership archetype is developed through historical and theological analysis, revealing a leadership archetype in Mary of Nazareth as a young, pregnant, ethnically oppressed leader, and her _Magnificat_ as a leadership vision statement oriented toward justice and the common good. This analysis revitalizes a neglected implicit theory or archetype of leadership, which had been crushed under layers of patriarchy, comprising leadership through supportive, creative collaboration; self-named holistic identity; feminine voice and values; justice-based vision; and a contemplative spiritual foundation. Implications for business ethics, organizations, and leadership are discussed. (shrink)

For decades now, researchers in the social sciences and humanities have been expressing a deep dissatisfaction with the process of research-ethics review in academia. Continuing the ongoing critique of ethics review begun in Will C. van den Hoonard's Walking the Tightrope and The Seduction of Ethics, The Ethics Rupture offers both an account of the system's failings and a series of proposals on how to ensure that social research is ethical, rather than merely compliant with institutional (...) requirements. Containing twenty-five essays written by leading experts from around the world in various disciplines, The Ethics Rupture is a landmark study of the problems caused by our current research-ethics system and the ways in which scholars are seeking solutions. (shrink)

Contemporary medical ethics is generally concerned with the application of ethical theory to medico-moral dilemmas and with the critical analysis of the concepts of medicine. This paper presents an alternative programme: the development of a medical philosophy which, by taking as its starting point the two questions: what is man? and, what constitutes goodness in life? offers an account of health as one of the primary concepts of value. This view of the subject resembles that implied by ancient (...) theories of goodness, and in later sections of the paper it is shown how Aristotle points us towards a coherent theory of human nature as psycho-physical, which overcomes the inadequacies of dualism and physicalist reductionism. What is on offer therefore, is the prospect of an integrated account of human nature and of what constitutes its flourishing: to be healthy is to be an active unity-of-parts in equilibrium. (shrink)

Case-based instruction has been regarded by many as a viable alternative to traditional lecture-based education and training. However, little is known about how case-based training techniques impact training effectiveness. This study examined the effects of two such techniques: (a) presentation of alternative outcome scenarios to a case, and (b) conducting a structured outcome evaluation. Consistent with the hypotheses, results indicate that presentation of alternative outcome scenarios reduced knowledge acquisition, reduced sensemaking and ethical decision-making strategy use, and reduced (...) decision ethicality. Conducting a structured outcome evaluation had no impact on these outcomes. Results indicate that those who use case-based instruction should take care to use clear, less complex cases with only a singular outcome if they are seeking these types of outcomes. (shrink)

In Debating Brain Drain, Gillian Brock and Michael Blake both draw on a liberal moral- political foundation to address the issue, but they come to different conclusions about it. Despite the common ground of free and equal persons having a dignity that grounds human rights, Brock concludes that many medical professionals who leave a developing country soon after having received training there are wrong to do so and that the state may place some limits on their ability to exit, whereas (...) Blake infers that there is neither any wrongdoing on their part, nor rightful restrictions placed on them. In this article, rather than sort out which has the better interpretation of what liberalism entails, I consider the medical brain drain in light of an alternative normative framework, one informed by ideals of communion salient in the sub-Saharan moral tradition. I argue that a principle of prizing communal relationships more naturally entails Brock's conclusions than does her appeal to liberalism. (shrink)

In recent decades the improved treatment of childhood cancer has increased the proportion of children being cured. However, the intensive treatment required also implies a heavy burden for the children and their families. The purpose of this article is to judge the ethical aspects of different treatment regimens used for children with cancer by means of a case study. The analysis is based on the ethical model by Beauchamp and Childress. The assessment is based on every person, or group of (...) persons, involved and is on the principles of autonomy, nonmaleficence, beneficence and justice. The analysis shows that intensification of treatment of children with cancer is ethically justified from a deontological point of view. The consequences are more difficult to anticipate from a utilitarian perspective. Au cours de plusiurs décennies les traitements plus efficaces des cancers des enfants ont augmentés la proportion des enfants guéris. Pourtant, le traitement intensif pose aussi un lourd fardeau aux enfants et leurs familles. Le but de cet article est d'évaluer les implications éthiques des différents traitements utilisés pour enfants souffrants de cancer, à l'aide d'une étude particulière. L'analyse éthique est basée sur le modèle de Beauchamp et Childress. L'évaluation est basée sur chaque personne ou sur les groupes de personnes impliqués, et sur les principes d'autonomie, nonmaléficence, bénéficence et justice. L'analyse montre que l'intensification du traitement des enfants souffrant de cancer est justifié éthiquement du point de vue déontologique. Les conséquences de ces actions sont plus difficiles à prévoir vue d'une perspective utilitaire. Die verbesserte Behandlung von Kinderkrebs in den vergangenen Jahrzehnten hat die Proportion der geheilten Kinder ansteigen lassen. Die intensive Behandlung bedeutet aber auch eine schwere Belastung für die Kinder und ihre Familien. Der Zweck dieses Artikels ist es, die ethischen Aspekte der verschiedenen Behandlungsmethoden bei Kinderkrebs durch eine Fallstudie abzuwägen. Die ethische Analyse basiert auf dem ethischen Modell von Beauchamp und Childress. Die Beurteilung berücksichtigt jede betroffene Person oder Personengruppe und beruht auf den Prinzipien der Selbstbestimmung, Schädlichkeit bzw. Unschädlichkeit, Nutzen und Verträglichkeit und Gerechtigkeit. Diese Analyse zeigt, dass die Intensivierung der Behandlung von krebskranken Kindem von einem deontologischen Standpunkt aus ethisch vertretbar ist. Die Folgen der Behandlung sind jedoch vom Nützlichkeitsgesichtspunkt her schwieriger vorauszusehen. (shrink)

In the last decades the ethics of virtue became the central issue of ethical research. This leads to the question, whether the ethics of virtue is an alternative or a complementary theory to the deontological ethics. The question then is, whether the ethics of virtue can be fully independent of moral rules and which of the issues of the ethics of virtue can not, due to their specific character, be resolved in the frame of (...) deontological ethics. The attention is paid to the vigorous aspects as well as to the blind spots of this theory. The deontological approaches and the approaches based on virtue are seen by the author as two different, limited, partially overlapping, but mutually independent ethical perspectives. For her the discussions about whether these ethical systems are alternative or complementary are the discussions concerning the grounds of ethics. (shrink)

Work on representing women's voices in ethics has produced a vision of moral understanding profoundly subversive of the traditional philosophical conception of moral knowledge. 1 explicate this alternative moral “epistemology,” identify how it challenges the prevailing view, and indicate some of its resources for a liberatory feminist critique of philosophical ethics.

However, as in other disciplines, academic recognition can in turn entrench static and powerful meta-theories and narratives about professional ethos and ...

The Perceived Role of Ethics and Social Responsibility (PRESOR) instrument was developed in the United States by Singhapakdi et al. (1996b) as a reliable and valid scale to measure the perceived role of ethics and social responsibility in achieving organizational effectiveness. This study was carried out to confirm the factorial structure of the instrument and to assess its reliability and validity for use in Hong Kong, the finance and service heart of the Asia-Pacific region and a culture with (...) clear differences in ethical attitudes and perceptions from those of the United States. Constructive replication of the exploratory factor analytic procedure of the original study with a representative sample of Hong Kong managers failed to support the hypothesized scale structure but instead suggested a different, two-factor, structure. Confirmatory factor analysis defined the alternative model which comprised two interpretable, negatively intercorrelated factorial scales, "Importance of ethics and social responsibility" and "Subordination of ethics and social responsibility in the achievement of organizational effectiveness". The model showed a high level of goodness-of-fit for the population and the two subscales, comprised of five items and four items respectively, were shown to have acceptable internal consistency reliability. Correlational and multiple regression analysis showed highly significant levels of association with the ethical ideology dimensions of the EPQ (Forsyth, 1980), used in the validation of the original scale, and with two ethical philosophy subscales derived from the ATBEQ (Preble and Reichel, 1988). The instrument is short, easily administered, is psychometrically sound and has considerable potential in the study of the perceived role of ethics and social responsibility in the achievement of organizational effectiveness. (shrink)

This paper is, in part, a response to the model of university-based human subjects ethics review described by Bryn Williams-Jones and Soren Holm in Research Ethics Review [1] and the current ethical review process at the University of Ulster [2]. In this paper the two predominant systems of ethical review within UK universities are described. It is argued that each of these systems has significant deficiencies. Having suggested why these two models are less than ideal, a “third way’ (...) of ethical review is proposed that encapsulates the strengths of these two models while avoiding the weaknesses. (shrink)