This paper describes the concept of a do-gooder: a person who does unwanted good. It illustrates why doing-good is a problem and argues that patients should not be compelled to do what is best. It shows the ways in which doctors covertly do-good and offers a critique of these. The discussion focuses on the example of the treatment of patients who attempt suicide.

Wonder Woman has evolved considerably since the Golden Age. (Thank Hera!) Different writers in different eras have tinkered with her back story and her resulting character. Yet throughout her many retellings people can point to two consistent trends: she is a warrior, and she protects the abused. As a warrior, her honor code isn't so different from bushido, the code of the samurai. She is selfless, fearless, relentless, and she even has a magic lasso to enforce the samurai virtue of (...) honesty. In the hands of her best writers, Wonder Woman is not a generic do‐gooder, nor is she a milquetoast rule follower. Though her moral motivations may shift from one author to the next, what is consistent throughout her many incarnations is that Wonder Woman is uniquely placed to be the samurai feminist, the only one who can reconcile bushido and care ethics. (shrink)

What does it mean to devote yourself wholly to helping others? In Strangers Drowning, Larissa MacFarquhar seeks out people living lives of extreme ethical commitment and tells their deeply intimate stories; their stubborn integrity and their compromises; their bravery and their recklessness; their joys and defeats and wrenching dilemmas. A couple adopts two children in distress. But then they think: If they can change two lives, why not four? Or ten? They adopt twenty. But how do they weigh the needs (...) of unknown children in distress against the needs of the children they already have? Another couple founds a leprosy colony in the wilderness in India, living in huts with no walls, knowing that their two small children may contract leprosy or be eaten by panthers. The children survive. But what if they hadn't? How would their parents' risk have been judged? A woman believes that if she spends money on herself, rather than donate it to buy life-saving medicine, then she's responsible for the deaths that result. She lives on a fraction of her income, but wonders: when is compromise self-indulgence and when is it essential? We honor such generosity and high ideals; but when we call people do-gooders there is skepticism in it, even hostility. Why do moral people make us uneasy? Between her stories, MacFarquhar threads a lively history of the literature, philosophy, social science, and self-help that have contributed to a deep suspicion of do-gooders in Western culture. Through its sympathetic and beautifully vivid storytelling, Strangers Drowning confronts us with fundamental questions about what it means to be human. In a world of strangers drowning in need, how much should we help, and how much can we help? Is it right to care for strangers even at the expense of those we are closest to? Moving and provocative, Strangers Drowning challenges us to think about what we value most, and why. From the Hardcover edition. (shrink)

While sustainability is largely associated with do-gooders, this article discusses whether and how fraud might also be an issue in sustainability departments. More specifically, transferring the concept of the fraud triangle to sustainability departments I discuss possible pressures/incentives, opportunities, and rationalizations/attitudes for sustainability managers to commit fraud. Based on interviews with sustainability and forensic practitioners, my findings suggest that sustainability managers face mounting pressure and have opportunities to manipulate due to an immature control environment. Whether a presumably morality-driven attitude may (...) prevent them from committing and easily rationalizing fraud remains controversial. Even though cases of fraud happening in sustainability departments are still widely unknown, the interview analysis reveals that sustainability fraud is likely to occur at least to some extent—and presumably remains undetected. The study brings to light the importance of a clear commitment from executives to sustainability to prevent sustainability fraud and demonstrates adverse developments driven by external stakeholders, specifically the bonus relevancy of sustainability index scores. In particular, the study shows a lack of awareness for potential fraud in sustainability departments. (shrink)

What is the role of self-concept in motivating moral behavior? On one account, when people are primed to perceive themselves as “do-gooders”, conscious access to this positive self-concept will reinforce good behavior. On an alternative account, when people are reminded that they have done their “good deed for the day”, they will feel licensed to behave worse. In the current study, when participants were asked to recall their own good deeds (positive self-concept), their subsequent charitable donations were nearly twice that (...) of participants who recalled bad deeds, or recent conversation topics, consistent with an account of moral reinforcement. In addition, among participants reporting good deeds, those who did not note whether they were recognized or unrecognized by other people donated significantly more than participants who took note of others’ responses. In sum, when people are primed to see themselves as good people, who do good for goodness’ sake, not to obtain public credit, they may be motivated to do more good. (shrink)

The view of Mandeville as a pioneer of laissez-faire is difficult to reconcile with his repeated insistence that private vices were turned into public benefits by the 'dexterous management of the skilful politician'. Even if references to the skilful politician are regarded as shorthand for a legal and institutional framework, there remains the question of whether such a framework is a spontaneous order or the product of purposeful experiment as Mandeville thought? Mandeville warned about the harmful effects of meddling but (...) his complaint was about the actions of fashionable do-gooders rather than government. He understood that the voluntariness of a transaction could be regarded as a defence against complaints of unfairness but he was quick to point out the limitations of voluntariness especially in the market for labour. Mandeville's objective was to teach people what they are not what they should be. He pointed to the strengths of the emerging market system but was not afraid to expose its faults. (shrink)

The article analyses Finland’s and Norway’s female politicians’ war rhetoric with reference to the war in Afghanistan and contrasts it with Laura Bush’s rhetoric and feminism. In the Nordic countries the strong liberal and equity tradition of feminism could open up spaces for thinking differently about war, and yet the co-optation of hegemonic war rhetoric occurs in several ways. The ideograph ‘women-and-children’ is often evoked and added to the hegemonic foreign policy rhetoric without questioning the actual rhetorical work it does. (...) Gender-neutral rhetoric is used to hail into being a collective and unitary western do-gooder identity and to distance Nordic involvement from the US ‘war on terror’. The panegyric of UN Resolution 1325 facilitates the metamorphosis of the militaristic and masculine US-led NATO into a collective peacekeeper capable of saving ‘brown women from brown men’. (shrink)

What happens when God turns up? 'Has God become as familiar and forgettable as a fridge magnet? That's the danger Krish Kandiah faces up to in this wonderfully readable and very challenging book. Bible stories come to life as Krish tells them afresh, richly illustrated with personal experience and social relevance, and in each case the living God turns up - strange, dangerous, and, like Aslan, not safe but good.' CHRIS WRIGHT, LANGHAM PARTNERSHIP In an age of social and political (...) uncertainty, Krish Kandiah turns to less familiar and more uncomfortable parts of the Bible to discover the true character of God - but be warned: he may be stranger than you think. Building on the challenges he explored in PARADOXOLOGY, Krish strips us of our comfortable assumptions and invites us to look afresh at God's character. When Abraham welcomes three men for dinner, he ends up pleading for the life of a city. When Jacob meets God by the river, they end up in a fight. And when two forlorn disciples meet a stranger on the road, their lives are turned upside down. GOD IS STRANGER challenges us to lay down our expectations of God and delight in the power that is proven by his very strangeness. 'Be warned: this book could seriously affect your view of yourself, of the world and of God - I highly recommend it to you!' PAULA GOODER, BIBLE SOCIETY 'An important and timely book from someone who lives out its message.' PETE GREIG, 24-7 PRAYER INTERNATIONAL. (shrink)