"An important contribution to contemporary jurisprudential debate and to legal thought more generally, Just Interpretations is far ahead of currently available work."--Peter Goodrich, author of Oedipus Lex "I was struck repeatedly by the clarity of expression throughout the book. Rosenfeld's description and criticism of the recent work of leading thinkers distinguishes his work within the legal theory genre. Furthermore, his own theory is quite original and provocative."--Aviam Soifer, author of Law and the Company We Keep.

"Kevin Hart and Geoffrey H. Hartman bring together essays by prominent scholars from a range of disciplines to focus on Blanchot's diverse concerns: literature, art, community, politics, ethics, spirituality, and the Holocaust."--Jacket.

This volume for the first time brings the scholarly discipline of comparative religious ethics into constructive collaboration with the community of interreligious dialogue. Its design is premised on two important insights. First, interreligious dialogue offers to comparative religious ethics a new, more persuasive rationale, agenda of issues, and practical orientation. Second, comparative religious ethics offers to interreligious dialogue an arsenal of critical tools and methods which will enhance the sophistication of its practical work. In this way, both (...) theory (a dominant concern and strength of comparative religious ethics) and praxis (a dominant concern and strength of interreligious moral dialogue) are joined together in mutual effort, each contributing to the benefit of the other.The volume’s contributors share this vision of collaboration, drawing explicitly from both communities of discourse in a manner that crosses disciplinary and professional boundaries to deal creatively and constructively with important methodological and global moral issue. Although theory and practice cannot easily be separated in such a collaborative project, for the purpose of clarity, the volume is divided into two main parts. The first specifically engages questions of method, theory, and the social role of the public intellectual; the second, on substantive moral themes and issues, many of which were raised at the 1993 Parliament. Taken together, the volume’s essays articulate and illustrate new ways of approaching contemporary moral concerns cross-culturally yet with a rigor appropriate to our complex and pluralistic world. (shrink)

Located at the crossroads of the Eastern and Western world, Turkey today is characterized by a demographically versatile and modernizing society as well as a rapidly developing economy. Currently, the country is negotiating its accession to the European Union. This article yields some factual grounding into the ongoing value-related debate concerning Turkey's potential EU-membership. It describes a mixed-methodology study on moral reasoning in Austria and Turkey. In this study, the arguments given by individuals when evaluating ethically problematic situations in business (...) were compared. Although there were major consistencies, a number of differences were found. These differences, however, were not in the substance of arguments used but in their relative frequency. Overall, our findings suggest that young, well-educated urban individuals from Western Christian and Eastern Islamic countries are highly consistent in their moral reasoning. (shrink)

Comparative religious ethics is a complicated scholarly endeavor, striving to harmonize intellectual goals that are frequently conceived as quite different, or even intrinsically opposed. Against commonly voiced suspicions of comparative work, this essay argues that descriptive, comparative, and normative interests may support rather than conflict with each other, depending on the comparison in question, and how it is pursued. On the basis of a brief comparison of the early Christian Augustine of Hippo and the early Confucians Mencius (...) and Xunzi on the topic of "human nature," this paper advocates a particular account of comparative religious ethics, and argues for the complexity of the idea of "human nature." Different elements of this family of concerns are central to religious ethics generally, and to theories and practices of moral development and personal formation specifically. (shrink)

Located at the crossroads of the Eastern and Western world, Turkey today is characterized by a demographically versatile and modernizing society as well as a rapidly developing economy. Currently, the country is negotiating its accession to the European Union. This article yields some factual grounding into the ongoing value-related debate concerning Turkey's potential EU-membership. It describes a mixed-methodology study on moral reasoning in Austria and Turkey. In this study, the arguments given by individuals when evaluating ethically problematic situations in business (...) were compared. Although there were major consistencies, a number of differences were found. These differences, however, were not in the substance (categories) of arguments used but in their relative frequency. Overall, our findings suggest that young, well-educated urban individuals from Western Christian and Eastern Islamic countries are highly consistent in their moral reasoning. (shrink)

Codes of ethics were drafted by participants in the European and North American Congresses of DIYbio, a single global organization of informal biotechnology practitioners, in 2011. In general, the existence of a code of ethics amongst a community is itself significant. Codes of professional ethics are common in scientific and engineering fields, as well as in DIY communities. It is also significant, and highly unusual, that DIYbio has maintained two separate codes of ethics years after their drafting. While agreement was (...) reached within the congress for each geographic region, with considerable commonality between the two codes drafted, they are far from identical. There are differences in the ordering of items, the wording of common items, and the presence/absence of items. I will argue that these differences are meaningful, and consider them with respect to cultural variation, ethics, and societal implications. Finally, I recommend that the entire DIYbio organization unite under a single code of ethics, and that one of the existing drafts is superior to the other for this purpose. (shrink)

The Chinese ethical tradition has often been thought to oppose Western views of the self as autonomous and possessed of individual rights with views that emphasize the centrality of relationship and community to the self. The essays in this collection discuss the validity of that contrast as it concerns Confucianism, the single most influential Chinese school of thought. Alasdair MacIntyre, the single most influential philosopher to articulate the need for dialogue across traditions, contributes a concluding essay of commentary. This is (...) the only consistently philosophical collection on Asia and human rights and could be used in courses on comparative ethics, political philosophy and Asian area studies. (shrink)

Using measures developed by Singhapakdi et al. (1996, Journal of Business ethics 15, 1131–1140) the perceived importance of ethics and social responsibility (PRESOR) is measured among MBA students in the United States, Malaysia and Ukraine revealing a stockholder view and two stakeholder views. Relativism and Idealism are also measured. The scores of MBA students are compared among each other and with those of the U.S. managers who were part of the original study. Managers'' scores tend to be significantly higher on (...) the Stockholder and Stakeholder II views, and much lower on Relativism than the MBA students. The Malaysian MBA students scored higher than did the American MBA students on Relativism, Idealism and the Stockholder view. The Ukrainian MBA students'' scores on the three PRESOR factors are generally similar to those of the American MBAs, while they had the highest scores of any group on the Relativism scale. Overall, the patterns of responses, as much as the significant differences on specific scales, support the notion that culture, however defined, affects both values and ethics. Several directions for future research are identified.''. (shrink)

The manuscript explores the plausibility of care-based epistemology in a comparative key. Investigating the epistemic virtue of care-giving, the work weaves together insights from care ethics, virtue epistemology and a particular reading of the Mah=abh=arata which, left to themselves, do not appear compatible with one another. Drawing on these traditions, the work goes on to provide a feminist vision of search for truth that is consistent with both ethical relations and interventions for justice.

Targeted modifications of the human epigenome, epigenome editing (EE), are around the corner. For EE, techniques similar to genome editing (GE) techniques are used. While in GE the genetic information is changed by directly modifying DNA, intervening in the epigenome requires modifying the configuration of DNA, for example, how it is folded. This does not come with alterations in the base sequence (‘genetic code’). To date, there is almost no ethical debate about EE, whereas the discussions about GE are voluminous. (...) Our article introduces EE into bioethics by translating knowledge from science to ethics and by comparing the risks of EE with those of GE. We, first (I), make the case that a broader ethical debate on EE is due, provide scientific background on EE, compile potential use-cases and recap previous debates. We then (II) compare EE and GE and suggest that the severity of risks of novel gene technologies depends on three factors: (i) the choice of an ex vivo versus an in vivo editing approach, (ii) the time of intervention and intervention windows and (iii) the targeted diseases. Moreover, we show why germline EE is not effective and reject the position of strong epigenetic determinism. We conclude that EE is not always ethically preferable to GE in terms of risks, and end with suggestions for next steps in the current ethical debate on EE by briefly introducing ethical challenges of new areas of preventive applications of EE (III). (shrink)

_Islamic Ethics and the Trusteeship Paradigm_ offers a highly relevant and needed introduction to the various interpretations and applications of the trusteeship ethical theory as developed by the Moroccan philosopher Taha Abderrahmane (b. 1944). يُقدم كتاب "الأخلاق الإسلامية ونسق الائتمانية" دراسات نقدية مقارنة للنظرية الأخلاقية الإسلامية المعاصرة كما طورها الفيلسوف المغربي طه عبد الرحمن (و. 1944م)، وتتميز هذه الدراسات بأنها تأتي من حقول وتخصصات متعددة.

This study of the comparative ethics of war seeks to open a discussion about whether there are universal standards in the ideologies of warfare between the major religious traditions of the world. The project looks at the ideology of war in the major Asian religious traditions. Does our exploration of the ethics of war in Asian civilizations have any bearing on the pressing questions of armed conflict today? It has become clear that Islamic ethics and law contain sophisticated concepts (...) of both just war (jus ad bellum) and just warfare (jus in bello) . The contributions of this work explore the central issues of just war in non-Western religious traditions. This new approach will be of interest to scholars of religion and war studies. (shrink)

This selection of new approaches to the comparative study of religious ethics provides an accessible introduction to the most current research in the field. The essays in this book show that a variety of approaches to religious ethics are worth pursuing in our contemporary, profusely interconnected world. They also demonstrate that many sorts of analysis are shaped by comparison and comparative interests, even when they focus on a single topic or question, as long as they are informed by (...) analogous studies of other traditions, cultures, or religions. The volume exemplifies a thought-provoking, multidisciplinary engagement with global ethics today. (shrink)

This essay is a critical engagement with recent assessments of comparative religious ethics by John Kelsay and Jung Lee. Contra Kelsay's proposal to return to a neo-Weberian sociology of religious norm elaboration and justification, the authors argue that comparative religious ethics is and should be practiced as a field of study in active conversation with other fields that consider human flourishing, employing a variety of methods that have their roots in multiple disciplines. Cross-pollination from a variety of disciplines (...) is a strength of comparative ethics, which has enlivened recent and ongoing research on ethics, not a problem to be resolved by convergence on a single, distinctively comparative project. The authors also argue in response to Lee and Kelsay that while individual comparative studies of virtue and personal formation can be flawed in various ways, this line of research has been productive and at times very compelling. Moreover, attention to comparative virtue ethics shows how scholarship on some ethical topics necessitates drawing on a variety of perspectives and disciplinary backgrounds, a conclusion relevant to all work in religious ethics today. (shrink)

This collaborative companion piece, written as a postscript to the three preceding essays, highlights four themes in comparative religious ethics that emerge through our focus on sex and gender: language, embodiment, justice, and critique.

This empirical study explores the characteristics and degree of implementation of so-called ethics hotlines in transnational companies (TNCs), which allow employees to present allegations of wrongdoing and ethical dilemmas, as well as to report concerns. Ethics hotlines have not received much attention in literature; therefore, this paper aims to fill that gap. Through the analysis of conduct/ethics codes and the compliance programs of the top 150 transnational companies ranked by the United Nations Conference on Trade and Development (UNCTAD) ( 2007 (...) ), we carry out a descriptive and taxonomic study of these companies’ ethics hotlines. We analyze: (1) the basic characteristics of the mechanism, (2) the degree of exigency and the provision of safeguards, (3) the matters reported and the systems for reporting, and (4) the relationships between hotlines and economic characteristics of the firm. Our study compares financial and nonfinancial TNCs as well as North American and European TNCs. Our results show that many firms (especially from North America) have established these procedures. We also find some disparities between European and North American ethics hotlines that suggest differences in the orientation of the procedures. (shrink)

This paper reports the findings of a comparative study in which students’ perceived attainment of the objectives of an engineering ethics education and their attitude towards engineering ethics were investigated and compared. The investigation was carried out in Japan and Malaysia, involving 163 and 108 engineering undergraduates respectively. The research method used was based on a survey in which respondents were sent a questionnaire to elicit relevant data. Both descriptive and inferential statistical analyses were performed on the data. The (...) results of the analyses showed that the attainment of the objectives of engineering ethics education and students’ attitude towards socio-ethical issues in engineering were significantly higher and positive among Japanese engineering students compared to Malaysian engineering students. Such findings suggest that a well-structured, integrated, and innovative pedagogy for teaching ethics will have an impact on the students’ attainment of ethics education objectives and their attitude towards engineering ethics. As such, the research findings serve as a cornerstone to which the current practice of teaching and learning of engineering ethics education can be examined more critically, such that further improvements can be made to the existing curriculum that can help produce engineers that have strong moral and ethical characters. (shrink)

Industrial pollution is of both national and international concern in the context where one country's emissions contribute to the problem of global warming. Existing studies have focused on government and regulations rather than on employees. The context of this study is in respect of 472 workers in seven Chinese energy companies in Shanxi province in China, one of the biggest coal mining regions and a region most responsible for environmental pollution. The key findings are two-fold: first, employees' values were positively (...) correlated with attitudes toward the environment, which also correlates with perceived corporate citizenship; second, the ownership type of the firm had a significant influence on corporate citizenship, employee values and their attitudes toward environment. Contrary to existing beliefs, Stateowned enterprises in China have much poorer ratings on all the three constructs compared to privately owned companies. The results highlight the role of the government and policy makers in shaping employees' attitudes toward the environment, and in turn the corporate citizenship of the Chinese energy industry. (shrink)

In this comparative survey of 126 Brazilian and U.S. business professionals, we explore the effect of national culture on ethical decision-making within the context of business. Using Reidenbach and Robin''s (1988) multi-criteria ethics instrument, we examined how these two countries'' differences on Hofstede''s individualism/collectivism dimension are related to the manner in which business practitioners make ethical decisions. Our results indicate that Brazilians and Americans evaluate the ethical content of actions or decisions differently when applying utilitarian criteria. By contrast, business (...) people from both countries do not differ significantly when they use egoistic criteria in evaluating the ethical nature of business decisions. (shrink)

Compassion and Benevolence reveals the heart of early Buddhist and classical Confucian ethics in a comparative way. It explores compassion (karuna) and benevolence (jen) by analyzing their mechanisms, their moral groundworks, their applications, and their meta-ethical nature. This exploration intends to reject the popular theses: early Buddhism is only self-liberation-concerned soteriology and classical Confucianism is only society-concerned thought requiring self-effacement.

This conceptual paper explores and compares the ethical dimension of Islamic and so-called ethical banks. The investigation is made in two succeeding steps. First, an individual analysis as regards the respective level of correspondence between ethical principles and business practice. For the latter, a time-based perspective is adopted. Second, a side-by-side comparison of their overall “ethical coherence gap”. The results show that this gap is wider in the case of Islamic banks. The final part of the paper draws up three (...) different scenarios for future development of these financial institutions where their ethical coherence is enhanced. (shrink)

The principles of medical ethics, common as they are in the world at the present time, have been formed in the context of Western secular communities; consequently, secular principles and values are inevitably manifested in all corners of medical ethics. Medical ethics is at its infancy in Iran. In order to incorporate medical ethics into the country's health system, either the same thoughts, principles, rules, and codes of Western communities should be translated and taught across the country, or else, if (...) the principles and values and consequently the prominent moral rules and codes of Western medical ethics are not consistent with the culture, customs, and religion of our country, then new principles and values should be formulated that are more in harmony with our society. According to the available literature in Iran, the four principles proposed by Beauchamp and Childress do not contradict the Islamic-Iranian culture and can thus be generally applied in the mentioned context. However, the application of these four principles and their derivatives requires careful examination and adaptation to Islamic ethics. A comparison of the ontological, anthropological and epistemological foundations of secular and Islamic attitudes shows the differences between these two attitudes to be deep-rooted. “Rationalism,” “scientism,” and “humanism” are the main foundations of secularism, whereas “Godcentrism,” “pure human servitude to God,” the belief in “returning of humans to God,” “resurrection day,” and also human's accountability to God are all fundamental beliefs and principles of religion for Muslims of all cults and sects. It can thus be concluded that the principles of secularist thought are different from and to some extent inconsistent with the principles of Islam. Instructions derived from secular thought can therefore not be implemented in an Islamic community; rather, these communities should adopt Islamic foundations as the source for the norms and standards of their medical ethics. The capacities of religious thought make possible the formation of an ethical system consistent with Islamic Ummah. (shrink)

This text combines discussions of major classical Western philosophical ethical systems (primarily Greek and Judeo-Christian) and, in equal depth, discussions of three non-Western ethical traditions (Indian Buddhist, Chinese Confucian, and Chinese Taoist) in a multi-cultural historical framework.

Background In this study, we examined the ethical implications of Egypt’s new clinical trial law, employing the ethical framework proposed by Emanuel et al. and comparing it to various national and supranational laws. This analysis is crucial as Egypt, considered a high-growth pharmaceutical market, has become an attractive location for clinical trials, offering insights into the ethical implementation of bioethical regulations in a large population country with a robust healthcare infrastructure and predominantly treatment-naïve patients. Methods We conducted a comparative (...) analysis of Egyptian law with regulations from Sweden and France, including the EU Clinical Trials Regulation, considering ethical human subject research criteria, and used a directed approach to qualitative content analysis to examine the laws and regulations. This study involved extensive peer scrutiny, frequent debriefing sessions, and collaboration with legal experts with relevant international legal expertise to ensure rigorous analysis and interpretation of the laws. Results On the rating of the seven different principles (social and scientific values, scientific validity, fair selection of participants, risk-benefit ratio, independent review, informed consent and respect for participants) Egypt, France, and EU regulations had comparable scores. Specific principles (Social Value, Scientific Value, and Fair selection of participants) were challenging to directly identify due to certain regulations embodying 'implicit' principles more than explicitly stated ones. Conclusion The analysis underscores Egypt's alignment with internationally recognized ethical principles, as outlined by Emanuel et al., through its comparison with French, Swedish, and EU regulations, emphasizing the critical need for Egypt to continuously refine its ethical regulations to safeguard participant protection and research integrity. Key issues identified include the necessity to clarify and standardize the concept of social value in research, alongside concerns regarding the expertise and impartiality of ethical review boards, pointing towards a broader agenda for enhancing research ethics in Egypt and beyond. (shrink)

This essay is a brief attempt to summarize and evaluate the contributions that "Democracy and Tradition" makes to the field of comparative ethics. It is argued that the potential impact of these contributions would be strengthened by engagement with the common morality already imbedded in international human rights norms.

The paper contrasts the economic, ethical, and organizational differences in the U.S. and Europe, as well as the differences in governance and leadership between U.S. and European managers, and how these differences impact decision-making and governance of U.S. and European businesses. In addition, the paper explores and contrasts select ethical and cultural issues between managers on both sides of the Atlantic. It is the authors' view that on both sides of the Atlantic we embrace the call for more ethics in (...) our lives and we expect it from our business leaders and our business dealings. However, in the markets we consistently have seen a short-term orientation of corporate outcomes. It is hoped that there will be a silver lining to the current economic crisis that will help move us away from this position which makes things like ethics, long-term virtues, fairness, all nice to talk about but somewhat estranged from the realities that are practiced in businesses. It remains to be seen if U.S. organizations, business schools and business leaders will change this current position more rapidly than in Europe. The authors are confident, however, that businesses and governments on both sides of the Atlantic will make all efforts for a pronounced transition to integrate ethics into the real strategic thrusts of conducting business. (shrink)

Reviews show that comprehensive studies of international media ethics are necessarily incomplete because not all countries have either media codes or comparable measurement instruments. This article reviews major studies of international and national approaches to media ethics and describes contexts for global studies and comparisons. The three likely universals of truth, responsibility, and the drive for free expression are hypothesized, and codes are explored to see which patterns endured.

This is a response to the recent essay by Elizabeth M. Bucar and Aaron Stalnaker on “Comparative Religious Ethics as a Field of Study.” I clarify my earlier positions on method and virtue in comparative religious ethics and try to respond to some of the issues that Bucar and Stalnaker raise in regard to my arguments specifically and the field more generally. I argue that while we need not measure the practical impact of scholarly work in comparative (...) religious ethics purely in terms of political or social action, I nevertheless worry that defining the goals of comparative inquiry in terms of the production of bewilderment, intellectual vertigo, or skeptical questions can lead to impressionistic or therapeutic methodological norms. In a similar vein, I refine my earlier position on externalism that acknowledges the impossibility of a purely externalist approach but also notes the desirability of coming to understand others “in their own terms” prior to engaging in the process of transmutation. I also question Bucar and Stalnaker's pessimism about the potential of producing “rigorously convincing ethical theory from the lived experience of regular folk,” suggesting that perhaps we are working with different conceptions of the sociology of knowledge. Finally, I consider whether we are currently in the midst of an epistemological crisis and conclude with some reflections on the rationality of the craft of comparative religious ethics. (shrink)

Due to the nature of lending practices and support services offered to the poor in developing countries, portfolio risk is a growing concern for the microfinance industry. Though previous research highlights the importance of risk for microfinance organizations, not much is known about how microfinance organizations can mitigate risks incurred from providing loans to the poor in developing countries. Further, though many microfinance organizations practice corporate social responsibility to help create economic and social wealth in developing countries, the impact of (...) such CSR practices remains an underdeveloped area of inquiry. We use a normative ethics lens to develop an ethics-based CSR theory that differentiates between three forms of ethics-based CSR—virtue, consequentialist, and deontological. We argue that while all three forms can help mitigate risk, virtue ethics-based CSR is potentially the most useful form of CSR toward mitigating microfinance portfolio risk. We test our hypotheses using a sample of microfinance organizations from across the world. Our findings suggest that virtue ethics-based CSR is not just an important philosophical paradigm; it can actually help mitigate microfinance portfolio risk when implemented in practice. (shrink)

Both Confucianism and the Bhagavad Gītā emphasize the moral authority of social roles. But how deep does the likeness between these ethical philosophies run? In this essay I focus upon two significant points of comparison between the role-based ethics of Confucianism and the Gītā: (1) the interrelation between formalized social roles and family feeling, and (2) the religious dimension of moral action. How is it that Confucians ground their social roles in family feeling, while the Gītā emphasizes rupture between role (...) and sentiment? Furthermore, are we to understand Confucianism as presenting a social philosophy that eschews religious concerns, whereas the Gītā denies the moral significance of family feeling in lieu of obtaining soteriological freedom? Examining the aesthetic and religious dimensions of the ethics of Confucianism and the Gītā clarifies a key distinction that both views implicitly make, albeit for divergent reasons: the difference between living one’s roles and playing one’s roles. (shrink)

This paper aims at investigating the perceived difference between ethics and IT ethics in college students. The study mainly investigates whether university students in the Middle East and their counterpart in the USA hold the same ethical values both in a traditional context and in an IT context. The study also investigates possible differences in students’ ethics considering their level of study and whether they have prior business ethics knowledge or not. Furthermore, the study controls for possible self-others bias in (...) students’ responses to ethical issues by addressing some ethical issues where the respondent is the subject of the issue and other ethical issues where someone other than the respondent is the subject of the issue. Questionnaires were administered to university students in the USA and in several Middle East countries. A total of 401 usable questionnaires were returned. The study found that both the USA and the Middle East students have statistically significant lower ethical intention scores when addressing ethical issues in an IT context compared to traditional non-IT context. This pattern was consistent regardless of the students’ level of study and their prior knowledge of business ethics, and taking into consideration self-others bias. Additionally, it was found that graduate students have higher IT as well as non-IT ethical intentions compared to undergraduate students, however, it was found that the students’ prior business ethics knowledge did not affect the students’ ethical intention scores. Self-other bias was found to act in opposite directions for ethical issues in an IT context compared to ethical issues in a traditional context. For ethical issues within IT-context, students were less strict with themselves while they were stricter with others. For ethical issues within traditional non-IT context, students were stricter with themselves, while they were less strict with others. Finally, the study found that while students both in the USA and in the Middle East disagree with unethical IT as well as non-IT conducts, the degree to which they disagree with the unethical behavior significantly differ, where USA students were found to be significantly stricter with their disagreement. (shrink)

Software is much more than sequences of instructions for a computing machine: it can be an enabler (or disabler) of political imperatives and policies. Hence, it is subject to the same assessment in a normative dimension as other political and social phenomena. The core distinction between free software and its proprietary counterpart is that free software makes available to its user the knowledge and innovation contributed by the creator(s) of the software, in the form of the created source code. From (...) an ethical perspective, one of the most pressing questions raised by this form of collaboration is the question of the rights, and the restrictions on them, that are passed on to users and collaborators by the creators of programs. That is, what freedoms do software users deserve, and how can they best be protected? In this study we analyze free software licensing schemes in order to determine which most effectively protects such freedoms. We conclude that so-called copyleft licensing schemes are the morally superior alternative. (shrink)

SPECIAL INTRODUCTORY PRICE! No collection of this sort has yet been conceived of, let alone accomplished, in this field. In part that may well be due to the extraordinarily nascent character of the field of comparative religious ethics, described as that. Yet the aim is not simply to gather together a number of pieces, but -- with the appropriate modesty and tentativeness -- to offer one picture of how the field ought to understand itself: its past, present, and perhaps (...) its future. A critical mass of scholars has now emerged in this area, and the institutional dynamics of religious studies departments, which are increasingly seeing the attractions of classes in "comparative ethics," are favorable as well. By gathering together both "classic" statements, exemplifying paradigmatic approaches in the field, and recent, ground-breaking and innovative works, the ambition is to make this collection the gold standard for anyone working on the field of comparative religious ethics in coming decades. (shrink)

Clinical ethics has developed significantly in Europe over the past 15 years and remains an evolving process. While sharing our experiences in different European settings, we were surprised to discover marked differences in our practice, especially regarding the position and role of patients. In this paper, we describe these differences, such as patient access to and participation or representation in ethics consults. We propose reasons to explain these differences, hypothesizing that they relate to the historic and sociocultural context of implementation (...) of clinical ethics consultation services (Cecs), as well as the initial aims for which each structure was established. Then, we analyse those differences with common ethical arguments arising in patient involvement. We conclude that there is no unique model of best practice for patient involvement in clinical ethics, as far as Cecs reflect on how to deal with the challenging ethical issues raised by patient role and position. (shrink)

The twenty-first century world has radically been defined by multiple crises, including wars and grandiose exploitation of the poor by those with political and economic power. To address these crises, one must turn to virtuous life notions. In doing this, society has to learn from different religious and cultural wisdom. Consequently, a case is being made in this work that African ethical thoughts can enrich Christian notions of the virtuous life. African philosophical and cultural notions of community are relevant to (...) understanding the virtuous life in Christian theology as a constitutive aspect of what it means to be human. (shrink)

The book contains elaborate notes, two appendices, critical textual matter, a diagram of topical parallels, a bibliography, and an index.

This study presents a comparative investigation of ethical perceptions of the faculty members, working in selected departments of Turkish universities. A descriptive research design is used in order to reveal the perceptions regarding the ethical dilemmas related to instruction, research, and outside employment activities in both 2003 and 2008. The set of activities that are considered unethical by faculty members, as well as the occurrence of potential ethical dilemmas are identified on a comparative basis. According to the findings (...) of the study, the investigated faculty members believe that there is an increase in the occurrence of unethical instruction, research and outside employment activities in the academia. (shrink)

Developments in the provision of care and support services for disabled and older people across developed welfare states have led to the expansion of personalisation (sometimes called cash-for-care, direct payments, care payments, etc.) schemes, whereby cash is paid in substitute for care services and support. Although these schemes vary considerably in their scope and operation (sometimes paying carers directly, sometimes enabling disabled and older people to act as direct employers, sometimes mixing paid and unpaid care), they share the characteristics of (...) commodifying care and support services and will have a potentially profound impact on the relationship between individuals, families, communities and the welfare state. Although the schemes have been evaluated within their own national contexts, little work has been done so far to explore the theoretical implications of their development and extension, particularly from an ethics of care perspective. This paper intends to fill that theoretical gap by drawing on comparative evidence from several schemes across different national contexts to develop an analysis which draws on feminist theory and an ethics of care approach to examine (a) the gendered policy outcomes and impact of such schemes; (b) a feminist analysis of the governance implications of personalisation; (c) the implications for the gendered division of work, particularly between paid and unpaid care work and between different groups of paid and unpaid carers; (d) an ethics of care analysis of the impact of personalisation over the lifecourse of disabled and older people, and carers; and (e) a discussion of the relationship between commodification, empowerment, citizenship and choice drawing on the work of care ethicists. It will draw conclusions about the outcomes of a range of types of personalisation schemes and thus have implications for theory, policy and practice. (shrink)

Though written corporate codes of ethics have been touted as a panacea for the embarrassments and uncertainties of the past two decades, the absence of clear evaluation procedures severely compromises their usefulness. An ethnographic study comparing development processes and compliance outcomes in large health care facilities and energy companies shows that neither of the two industries has encountered much success with a codes of ethics program. Companies that distribute copies of their code of ethics seldom ensure the process is completed (...) or that employees understand the purpose of the document, and staff responsible for the code give it a low priority relative to their overall responsibilities. Contrary to expectations, health care facilities are no more likely to develop or implement codes of ethics effectively than are energy companies. More extensive research is needed in order to generate the data necessary for the development of realistic standards for the evaluation of codes of ethics. (shrink)