The second edition of Doing Ethics in Media continues its mission of providing an accessible but comprehensive introduction to media ethics, with a theoretical grounding in moral philosophy, to help students think clearly and systematically about dilemmas in the rapidly changing media environment. Each chapter highlights specific considerations, cases, and practical applications for the fields of journalism, advertising, digital media, entertainment, public relations, and social media. Six fundamental decision-making questions - the "5Ws and H" around which the book is organized (...) - provide a path for students to articulate the issues; understand applicable law and ethics codes; consider the needs of stakeholders; work through conflicting values; integrate philosophic principles; and pose a "test of publicity." Students are challenged to be active ethical thinkers through the authors' reader-friendly style and use of critical early-career examples. While most people will change careers several times during their lives, all of us are life-long media consumers, and Doing Ethics in Media prepares readers for that task. Doing Ethics in Media is aimed at undergraduate and graduate students studying media ethics in mass media, journalism, and media studies. It also serves students in rhetoric, popular culture, communication studies, and interdisciplinary social sciences. The book's companion website-doingethicsin.media, or www.doingmediaethics.com-provides continuously updated real-world media ethics examples and collections of essays from experts and students. The site also hosts ancillary materials for students and for instructors, including a test bank and instructor's manual. (shrink)

Among their uses, mass media codes of ethics declare the values of groups of media practitioners. This paper uses Schwartz's social psychology typology to identify and compare 216 values stated or implied in 15 codes of ethics for associations of journalists, bloggers, advertising/marketing practitioners, and public relations practitioners. Despite differences in their communication goals, codes generally share many of the same general values types yet often use similar words to describe different values and loyalties.

Traditional, positivist assessment approaches generally fail to capture the nuances of learners’ clinical competence in medical programmes. This has led to the implementation of an alternate assessment approach known as ‘programmatic assessment’, which embraces subjectivity of human judgement in holistic decision making in clinical settings. Faculty and staff have found the introduction of programmatic assessment to be challenging because it is a major, complex change to the traditional way of carrying out assessment. Extending our previous work, where we used critical (...) realism to explore students’ experiences of programmatic assessment, we here unpack the underlying conditions and mechanisms triggered by programmatic assessment’s implementation. We applied Bhaskar’s concept of ontological stratification, retroduction and Archer’s theoretical accounts of morphogenesis/stasis to theorize the interplay between the socio-cultural entities that constrain and enable desired changes in assessment practices, and those that condition students and staff to accept or reject the new ‘non-traditional’ assessment processes. (shrink)

John Rawls's ?veil of ignorance? approach to ethical decision making is a staple in mass media ethics literature, but Rawls's overarching theory of distributive justice receives less consideration in public relations ethics than in other communication disciplines. Public relations ethicists who describe the veil often divorce it from Rawls's original intention. This paper describes Rawls's theory; its uses and misuses in contemporary discussions of public relations ethics; six reasons why the veil seems to be a difficult fit for public relations (...) practitioners; and Rawlsian considerations in the context of three commonly accepted public relations models. (shrink)

6 - Human Cockfighting in the Squared Circle -- 7 - Perfect Praxis in Aikido -- Section III - Reflexivity, Self, and Other -- 8 - Tension, Reflection, and Agency in the Life of a Hausa Grain Trader -- 9 - Reflexivity in Intersubjective and Intercultural Borderlinking -- Section IV - Reflexivity, Democracy, and Government -- 10 - The Latent Effects of the Distribution of Political Reflexivity in Contemporary Democracies -- Postscript - Reflexivity and Social Science -- Index.

ABSTRACTCommunity-focused journalists increasingly publish their work for global audiences. This project defines a circle of “community privacy”—the understanding that some information is ethically...

Journal of Mass Media Ethics, Volume 27, Issue 1, Page 71-73, January-March.

(2010). The Theatrical Satanism of Self-Awareness Itself. Angelaki: Vol. 15, shadows of cruelty sadism, masochism and the philosophical muse – part two, pp. 29-43.

The editors of the Thinking the Political series state its mission as follows: “to present the work of the major Continental thinkers of our time, and the political debates their work has generated, to a wider audience in philosophy and in political, social, and cultural theory.” The task set for Espen Hammer in this latest serial release was: expound the thought of Adorno in its relation to “the leading ideologies of the modern world,” its capacity for allowing us to think (...) the political “anew,” and its stance on the “political responsibilities of philosophy.” For reasons philosophical and otherwise, this is not something for the faint of heart or mind, and though Hammer will not satisfy every reader he certainly will have pleased his editors. (shrink)

Given the history between us, it appears that any serious interpretation of Plato’s philosophy must now be prepared to answer questions such as: Which characters speak for Plato? When are their words really his? Did Plato’s philosophy develop as he grew older in years? And, of course, Why did Plato write dialogues? If one perseveres long enough, a question that has caused many lengthy and passionate responses cannot be avoided: Was Plato a Platonist? It seems as if all interpretations of (...) his dialogues offer answers to these questions, even when that answering is attempted through a demonstration of the absurdity of a question. Any rendering of what Plato meant to say, or do, will necessarily proceed according to certain principles by which one deciphers his voice from the cacophony found in the dialogues, none of which were named after their “author.” Aware of this situation, when “philosophers” claim to know what Plato thought or taught, we can ask them such questions in order to expose the assumptions brought to their readings. This is precisely what Drew Hyland does in his latest book. (shrink)