This article presents a qualitative case study that explores how faculty and administrators at one community college conceptualized and experienced academic community within their institution and how that conceptualization helped shape the part-time faculty work environment. Using a combined framework of academic community and care ethics, this study utilizes data from 55 interviews with full-time and part-time faculty and administrative leaders from a large community college. Findings from this study indicate that defining membership, a sense of belonging, and shared mission (...) and goals are key components to their understanding of academic community. From these three components, the study found that when participants included adjunct faculty as members of their academic community, they also reported a sense of responsibility or obligation to supporting them. (shrink)

In one of its numerous meanings “mind” has long represented, and popularly still to some extent does represent, a special non-spatial type of entity transcending and ideally complementing the world of matter. More particularly it has stood for an innate “rational faculty” characterizing men as men; an immaterial substance radically differentiating human beings from animals and by the same token serving to bind them to one another, as brothers are bound by the tie of common blood. Thus conceived, mind traditionally (...) has justified, and so strengthened, the ingenuous a priori regard and appreciation which unlearned persons extend to their fellows for the sole reason that they are human. Upon this conception of mind numerous popular doctrines of “personal dignity,” “human equality”, “individual liberty”, “freedom of conscience”, “inalienable rights”, and so forth, have been rationally grounded. And without it as an inspiration—to name but one dependent consequence—“the American dream”, which Adams describes in The Epic of America, would doubtless never have been dreamt. (shrink)

This paper is concerned with a question in metaphysics. The question is: Is the world ultimately one, or is it many? It is neither a very profound nor a very complicated question. It is, on the contrary, very simple. But despite its simplicity, it expresses the most basic of all metaphysical problems.When two metaphysical problems, A and B, are so related that the statement of B assumes an answer to A, then we may fairly infer that A is more basic (...) than B, and B less basic than A. (shrink)

This paper is a study in restraint on freedom of speculation. In view of the subtlety of the subject it has seemed advisable to begin the report with a list of the presuppositions initiating and determining the study. These are as follows:1). That freedom of speculation is a prerequisite to sound mental health, in individuals as well as in large-scale social units.2). That, consequently, individual and institutional faculties are alike deficient if and insofar as they prevent or abridge such freedom.3). (...) That the same factors operating in one aspect to restrain the influence of promulgated theories operate in another aspect to inhibit the free conception and hamper the expression of speculation not so promulgated.4). That as it is the purpose of individual philosophizing to surround with coherent speculation or theory subjects of primarily individual interest, it is the purpose of institutional philosophizing similarly to invest with theory subjects of common social interest.5). That speculation in general, whether individual or institutional, is free when the prevalent tendency is for subjects of comparable interest to be accorded comparable quantities of speculation; and that when and insofar as this tendency does not prevail speculation is to that extent not free but restrained. (shrink)

In the Prologue to the third book of Gargantua, Francois Rabelais compares his own predicament to that of the philosopher Diogenes of Sinope during the seige of Cornith. “I held it not a little disgraceful”, he confides, “to be only an idle spectator of so many valorous, eloquent and warlike persons, who in the view and sight of all Europe act this notable interlude or tragi-comedy, and not exert myself and contribute thereunto this nothing, my all, which remained for me (...) to do”. (shrink)

The epistemological status of semantic components of ethnosemantics is investigated with reference to Wittgenstein's definition of the meaning of a word as its use in language. Semantic components, like the intension of words in logistic philosophy, constitute the conditions which must pertain to objects in order that they are denoted by particular words. "Componential meaning" is determined to be another form of "unitary meaning" and hence subject to the same critical arguments made by Wittgenstein against the latter's three fundamental types: (...) (1) meanings are objects, (2) meanings are images, and (3) meanings are feelings and mental experiences. A rebuttal to D'Andrade's labeling rule objection to the usage theory of meaning is presented. (shrink)

The curriculum design, faculty characteristics, and experience of implementing masters' level international research ethics training programs supported by the Fogarty International Center was investigated. Multiple pedagogical approaches were employed to adapt to the learning needs of the trainees. While no generally agreed set of core competencies exists for advanced research ethics training, more than 75% of the curricula examined included international issues in research ethics, responsible conduct of research, human rights, philosophical foundations of research ethics, and research regulation and ethical (...) review process. Common skills taught included critical thinking, research methodology and statistics, writing, and presentation proficiency. Curricula also addressed the cultural, social, and religious context of the trainees related to research ethics. Programs surveyed noted trainee interest in Western concepts of research ethics and the value of the transnational exchange of ideas. Similar faculty expertise profiles existed in all programs. Approximately 40% of faculty were female. Collaboration between faculty from low- and middleincome countries (LMICs) and high-income countries (HICs) occurred in most programs and at least 50% of HIC faculty had previous LMIC experience. This paper is part of a collection of papers analyzing the Fogarty International Research Ethics Education and Curriculum Development program. (shrink)

A national sample of 362 respondents assessed the ethical predisposition of the American marketplace by calculating a consumer ethics index. The results indicate that the population is quite intolerant of perceived ethical abuses. The situations where consumers are ambivalent tend to be those where the seller suffers little or no economic harm from the consumer's action. Younger, more educated, and higher income consumers appear more accepting of these transgressions. The results provided the basis for developing a four-group taxonomy of consumers (...) which retailers should find insightful in assessing potential consumer actions in a variety of situations. (shrink)

Intellectual humility, which entails openness to other views and a willingness to listen and engage with them, is crucial for facilitating civil dialogue and progress in debate between opposing sides. In the present research, we tested whether intellectual humility can be reliably detected in discourse and experimentally increased by a prior self-affirmation task. Three-hundred and three participants took part in 116 audio and video-recorded group discussions. Blind to condition, linguists coded participants’ discourse to create an intellectual humility score. As expected, (...) the self-affirmation task increased the coded intellectual humility, as well as participants’ self-rated prosocial affect (e.g., empathy). Unexpectedly, the effect on prosocial affect did not mediate the link between experimental condition and intellectual humility in debate. Self-reported intellectual humility and other personality variables were uncorrelated with expert-coded intellectual humility. Implications of these findings for understanding the social psychological mechanisms underpinning intellectual humility are considered. (shrink)

ha-Musar shebe-ḥayim -- ʻOleh, yored ṿe-ʻoleh -- Maʼamarim u-derashot ʻal ʻinyanim aḳṭuʼaliyim.

On Sikh ethics; includes brief biographies of Sikh religious leaders.

Broad genome‐wide testing is increasingly finding its way to the public through the online direct‐to‐consumer marketing of so‐called personal genome tests. Personal genome tests estimate genetic susceptibilities to multiple diseases and other phenotypic traits simultaneously. Providers commonly make use of Terms of Service agreements rather than informed consent procedures. However, to protect consumers from the potential physical, psychological and social harms associated with personal genome testing and to promote autonomous decision‐making with regard to the testing offer, we argue that current (...) practices of information provision are insufficient and that there is a place – and a need – for informed consent in personal genome testing, also when it is offered commercially. The increasing quantity, complexity and diversity of most testing offers, however, pose challenges for information provision and informed consent. Both specific and generic models for informed consent fail to meet its moral aims when applied to personal genome testing. Consumers should be enabled to know the limitations, risks and implications of personal genome testing and should be given control over the genetic information they do or do not wish to obtain. We present the outline of a new model for informed consent which can meet both the norm of providing sufficient information and the norm of providing understandable information. The model can be used for personal genome testing, but will also be applicable to other, future forms of broad genetic testing or screening in commercial and clinical settings. (shrink)

This paper is a study about Philadelphia’s comprehensive user engagement sites (CUESs) as the authors address and examine issues related to the upcoming implementation of a CUES while seeking solutions for its disputed questions and plans. Beginning with the federal drug schedules, the authors visit some of the medical and public health issues vis-à-vis safe injection facilities (SIFs). Insite, a successful Canadian SIF, has been thoroughly researched as it represents a paradigm for which a Philadelphia CUES can expand upon. Also, (...) the existing criticisms against SIFs are revisited while critically unpackaged and responded to in favor of the establishment. In the main section, the authors propose the layout and services of the upcoming CUES, much of which would be in congruent to Vancouver’s Insite. On the other hand, the CUES would be distinct from Insite, as the authors emphasize, in that it will offer an information center run by individuals in recovery and place additional emphasis on early education for young healthcare professionals by providing them a platform to work at the site. The paper will also briefly investigate the implementation of a CUES site under an ethical scope of the Harm Reduction Theory. Lastly, the authors recommend some strategic plans that the Philadelphia City government may consider employing at this crucial stage. (shrink)

Broad genome-wide testing is increasingly finding its way to the public through the online direct-to-consumer marketing of so-called personal genome tests. Personal genome tests estimate genetic susceptibilities to multiple diseases and other phenotypic traits simultaneously. Providers commonly make use of Terms of Service agreements rather than informed consent procedures. However, to protect consumers from the potential physical, psychological and social harms associated with personal genome testing and to promote autonomous decision-making with regard to the testing offer, we argue that current (...) practices of information provision are insufficient and that there is a place – and a need – for informed consent in personal genome testing, also when it is offered commercially. The increasing quantity, complexity and diversity of most testing offers, however, pose challenges for information provision and informed consent. Both specific and generic models for informed consent fail to meet its moral aims when applied to personal genome testing. Consumers should be enabled to know the limitations, risks and implications of personal genome testing and should be given control over the genetic information they do or do not wish to obtain. We present the outline of a new model for informed consent which can meet both the norm of providing sufficient information and the norm of providing understandable information. The model can be used for personal genome testing, but will also be applicable to other, future forms of broad genetic testing or screening in commercial and clinical settings. (shrink)

Background: As genetics technology proceeds, practices of genetic testing have become more heterogeneous: many different types of tests are finding their way to the public in different settings and for a variety of purposes. This diversification is relevant to the discourse on ethical, legal and societal issues (ELSI) surrounding genetic testing, which must evolve to encompass these differences. One important development is the rise of personal genome testing on the basis of genetic profiling: the testing of multiple genetic variants simultaneously (...) for the prediction of common multifactorial diseases. Currently, an increasing number of companies are offering personal genome tests directly to consumers and are spurring ELSI-discussions, which stand in need of clarification. This paper presents a systematic approach to the ELSI-evaluation of personal genome testing for multifactorial diseases along the lines of its test characteristics.DiscussionThis paper addresses four test characteristics of personal genome testing: its being a non-targeted type of testing, its high analytical validity, low clinical validity and problematic clinical utility. These characteristics raise their own specific ELSI, for example: non-targeted genetic profiling poses serious problems for information provision and informed consent. Questions about the quantity and quality of the necessary information, as well as about moral responsibilities with regard to the provision of information are therefore becoming central themes within ELSI-discussions of personal genome testing. Further, the current low level of clinical validity of genetic profiles raises questions concerning societal risks and regulatory requirements, whereas simultaneously it causes traditional ELSI-issues of clinical genetics, such as psychological and health risks, discrimination, and stigmatization, to lose part of their relevance. Also, classic notions of clinical utility are challenged by the newer notion of 'personal utility.'SummaryConsideration of test characteristics is essential to any valuable discourse on the ELSI of personal genome testing for multifactorial diseases. Four key characteristics of the test - targeted/non-targeted testing, analytical validity, clinical validity and clinical utility - together determine the applicability and the relevance of ELSI to specific tests. The paper identifies and discusses four areas of interest for the ELSI-debate on personal genome testing: informational problems, risks, regulatory issues, and the notion of personal utility. (shrink)