The theory of the just price is commonly assumed to have three sources: Political philosophy of Greek antiquity, scholastic ethics of the High Middle Ages, and the Roman law of obligations of late antiquity. While closer inspection confirms this holds for the first two worlds of thought the latter assumption seems ultimately unfounded. The paper claims that the evidence notoriously presented on behalf of that assumption – two rescripts attributed to Roman emperor Diocletian, namely Codex Iustinianus 4.44.2 and 4.44.8 – (...) ultimately points in another direction. Offering both an analysis and an alternative reading of the rescripts an integrated interpretation is given that reconciles them with the “liberalistic spirit of Roman law”. Also, it is explained why, from the point of view of legal and social philosophy, the fact that Roman law refrains from introducing a moral aspect to the institute of price fixing speaks in favour of Roman law rather than against it. [in German]. (shrink)

After the First World War the large number of war invalids posed a medical as well as a socio-political problem. This needed to be addressed, at least to some extent, through healthcare providers and reintegration into the labour market. Due to the demilitarization of Germany, this task was taken on by the civil administration, which was dissolved during the time of National Socialism. In 1950, the Federal Republic of Germany enacted the Federal War Victims Relief Act, which created a privileged (...) group of civil and military war invalids, whereas other disabled people and victims of national socialist persecution were initially excluded. This article examines the continuities and discontinuities of the institutions following the First World War. A particular focus lies on the groups of doctors which structured this field. How did doctors become experts and what was their expertise? (shrink)

The author reflects upon the tension between market-economy and modern welfare-state. Against this background he enters into the question on the relation between social ethics and sociological systemtheory. In bis essay the author promotes a twofold perspective: in a critical sensehe examines about the inner normativity of the sociological theory; in a constructive way he makes an normative use of the sociological view. Only in this twofold senseit is possible to discover and develop institutional arrangements, which not only result from (...) the logic of economic rationality but give a link to creative and individual responsibility. (shrink)

Friedrich Schillers Abhandlung Über die ästhetische Erziehung des Menschen in einer Reihe von Briefen aus dem Jahre 1795 gehört zu den wirkmächtigsten theoretischen Texten zur Schönheit und zur Kunst um 1800. Wie aus den Forschungen zu Hölderlin, Jean Paul, Herder, den Brüdern Schlegel, Schelling u.v.m. bekannt ist, wurden Schillers Briefe umgehend nach ihrem Erscheinen gelesen und kritisch für die je eigene Entwicklung verarbeitet. Noch Hegel und Vischer bezogen sich in ihren umfassenden Ästhetiken um die Mitte des 19. Jahrhunderts kritisch (...) und affirmativ auf Schillers großen Wurf. Darüber hinaus vermag Schiller der rousseauschen Aufklärungs- und Kulturkritik eine Form zu geben, die bis ins späte 20. Jahrhundert– so bei Habermas– ihre Wirksamkeit behält. In diesen „gelehrten Briefen“ gelingt Schiller mithin nicht nur eine Legitimation der Kunst in Zeiten revolutionären Umbruchs in Europa, sondern auch eine integrative Vermittlung zeitgenössischer Philosophie von Kant über Reinhold bis Fichte im Zeichen der Ästhetik. (shrink)

In the essays collected here, Apel addresses some of the points of the discourse ethics controversy by responding to critics and developing his original formulation in different directions: a) the distinction between two stages of discourse ethics, relating respectively to the ideal community of communication and the real community; in the second stage, while maintaining the principle of equal dignity of communication partners as a regulatory idea, deontological ethics should be integrated with an ethics of responsibility; b) placing a deontological (...) ethics as a post-conventional ethics within an evolutionary reconstruction of individual development and the history of humankind in the light of Gehlen's anthropology and Kohlberg's psychological theory of moral development; c) a recognition of a certain validity in the neo-Hegelian claim of the ineliminable role of morality or Sittlichkeit in the face of all universalistic ethics, accompanied, however, by the characterization of ethics as a compromise between universalistic instances and concrete cultural and institutional data, without any concession, yet, to the thesis of incommensurability between different forms of life. (shrink)

English summary: C. Mantzavinos offers a theory of how the institutional framework of a society emerges and how markets within institutions work. He shows that both social institutions, defined as the rules of the game, and exchange processes can be analyzed along a common theoretical structure. Mantzavinos's proposal is that a problem-solving model of individual behaviour inspired by the cognitive sciences provides such a unifying theoretical structure. Integrating the latest scholarship in economics, sociology, political science, law, and anthropology, the author (...) offers a genuine political economy showing how social institutions affect economic outcomes. His book was first published in English by Cambridge University Press. German description: C. Mantzavinos entwickelt eine Theorie der Entstehung des institutionellen Rahmens einer Gesellschaft und der Funktionsweise von Markten innerhalb dieses Rahmens. Er zeigt, dass sowohl Institutionen, d.h. Spielregeln, als auch Austauschprozesse mit Hilfe einer gemeinsamen theoretischen Struktur analysiert werden konnen. Als gemeinsame vereinheitlichende Struktur schlagt er ein kognitionswissenschaftlich inspiriertes Problemlosungsmodell individuellen Verhaltens vor. Indem er neueste Erkenntnisse aus Okonomik, Soziologie, Politikwissenschaften, Rechtswissenschaft und Anthropologie integriert, entwickelt der Autor eine genuin politische Okonomie, die zeigt, wie soziale Institutionen okonomische Ergebnisse beeinflussen.Das englische Original ist unter dem Titel Individuals, Institutions, and Markets bei Cambridge University Press erschienen.Die Institutionenanalyse hat jungst Fortschritte in der Ausweitung ihrer Domane gemacht und sich Fragen des Wissens und der Kognition zugewandt. Dieses Buch zahlt zu den ersten und einzigen, die dieses wichtige Thema systematisch behandeln. Ausserdem umfasst es sowohl die Diskussion und Analyse dieses Themas als auch die eher traditionelle institutionelle Analyse. Es ist ein Meilenstein und wird als Referenzmass fur kunftige Forschung dienen.Avner Greif, Stanford University. (shrink)

The rapid change of values in the latter half of the 2Qth century required new ethical answers and considerations in all areas of society (family, corporate world, medicine, biotechnology, etc.). The need for a new »Christian Ethics« in Germany permeated all of society after the collapse of Nazi-ideology and valuesystems. The article shows how Protestant ethics in and around Germany have failed to adress this need. There are two main reasons for the inadequate response. First, the mainstream of Protestant ethics (...) widely refused to offer specifically »Christian« contributions to the moral reconstruction of society, based on a fear that core of Christianity would yet again be utilized as a lable of legitimacy. Secondly, theological ethics were focused on the discourse of principle to an extent that the laboraus work of application was left more or less undone. Protestant ethics did not succeed in making ethical commitments and considerations relevant for specific questions and needs for example in the area of medicine and biotechnological research or in the realm of corporate action and interaction. The lack of applicability and immediate relevance calls for a discourse and collaboration that integrates the ethical disciplines with those members and institutions in society that are confronted with and confronting the ethical challenge. (shrink)

Dieser Band präsentiert, gemeinsam mit anderen Beiträgen, die anlässlich der Gedenkfeier zum 100. Geburtstag von Leo Gabriel gehaltenen Vorträge am Institut für Philosophie der Universität Wien. Lange vor den gegenwärtigen Bestrebungen zu einer europäischen Integration hat Gabriel die Entwicklung der geistigen Gestalten Europas und das Verhältnis von Einheit und Vielheit integrativ zu erfassen versucht. Die Autorinnen und Autoren erörtern die Quellen sowie die Aktualität des integralen Denkens und vergleichen es mit phänomenologisch-existentialistischen, hermeneutischen, strukturalistischen und postmodernen Theorien. Überdies beinhaltet der (...) Band Zeugnisse und unveröffentlichte Manuskripte von Leo Gabriel. Aus dem Inhalt: Peter Kampits: Vorwort - Yvanka B. Raynova: Einleitung: Verantwortung für das Ganze - Leo Gabriel: Gestalten und Strukturen des integrativen Denkens - Leo Gabriel: Wissenschaft und Wertordnung (Unveröffentlichtes Manuskript) - Leo Gabriel Jr.: Von der Suche nach dem Ganzen zur Sucht nach Veränderung - Augustinus Karl Wucherer-Huldenfeld: Zur Aktualität des integralen Denkens Leo Gabriels - Sigrid Pöllinger: Wladimir S. Solowjew und der Begriff der All-Einheit - Günther Pöltner: Radikale Pluralität. Zur Problematik eines postmodernen Paradigmas - Yvanka B. Raynova: Integrales Denken im europäischen Kontext: Gabriel - Heidegger - Ricoeur - Roland Faber: "Insistenz". Zum "Nicht-Sein" Gottes bei Levinas, Deleuze und Whitehead - Rolf Kühn: Sinnlichkeit als Offenbarung. Eine phänomenologische Analyse zum Denken Simone Weils - Karl Baier: Der Mensch als Person und Anatman. Überlegungen zu einer Grundfrage im buddhistisch-christlichen Dialog - Werner Gabriel: Philosophisches Denken als Weg der Erlösung. Ein interkultureller Vergleich - Arno Böhler: Über die Dummheit: Einblick in den Abgrund des Denkens - Jürgen Trinks: Das offene Feld der Phantasie und die Fallstricke der Einbildung - Laurie Calhoun: The Paradox of Love and the Paradox of Morality: Triangular Reflections in Carol Reed's "The Third Man" - Yvanka B. Raynova: Leo Gabriel: Eine ausgewählte Bibliographie. (shrink)

In modern literature on the nature of man, we find two main trends : a pessimistic and an optimistic interpretation. Superficially they appear to be mutually exclusive. The first, which usually accepts Machiavelli as its authority, represents human beings as fundamentally evil ; the second, of which Rousseau is the outstanding exponent, depicts man as good by nature.The author demonstrates that both trends are identical in one fundamental aspect, namely that they reject an entire set of impulses comprehensively defined as (...) egoistic. A scale of values that counsels an amenable attitude and consideration of one's neighbor and the public weal, and rejects all egoistical indifference, conditions the practical and theoretical morals of the times.The picture of man inherent in such conceptions does not, however, conform to reality. Endeavoring to explain the obvious contradiction between reality and the moral attitude in modern times, the author analyses the social-psychological situation as evidenced in several outstanding historical events. The Roman revolt of Cola di Rienzo, the movement of Savonarola, the Reformation and the French Revolution, which are described as typical, reveal distinct similarities. Rural and urban masses, whose situation has become unbearable, slide off in a revolutionary direction. This movement is then channelled off by the propertied classes in such a way as to permit them to effect the changes they want in administration, in political, legal and religious institutions. Those impulses of the masses which transgress such demands are diverted into an inner spiritual revival. This accounts largely for the similarities of such events.From such conceptions, the author develops the significance of the modern leader, the endowment of him with magic qualities, the importance of symbols and festivities, the significance of speech, the ever-recurring cry for a revival of the soul, the substitution of new for old „elites“, religious devotion, and the anchorage of poverty in the eternal essence of things. While these phenomena occupy the foreground of the scene in such movements as those described, they are also effective in everyday life. In this way, the function of the moral ideal in incorporating the masses into the framework of existing society is revealed. Asceticism, which is closely connected with these phenomena, during the entire period of individualism has exercised a potent civilizing function, and has contributed towards the development of those human and objective elements necessary for the attainment of a higher historical level. An integral part of the social mechanism of the modern epoch is the process of turning the flow of life inward into a purification of the soul.On the other hand, the depreciation of the individual's happiness, which is reflected in the moral ideal and which, under the ruling social conditions is confirmed daily through the insecurity of life, brings forth a general nihilism which finds expression in the indifference and coolness of human beings towards each other, as well as in various manifestations of barbarism in this epoch.The author maintains that selfishness as a general characteristic of the modern type of man may be traced directly to the social structure, which implies the isolation of the individual. His analysis of the historical events is intended to make the connection more concrete. Thus the study attempts to contribute towards an understanding of the present, in demonstrating that some of its terrifying psychological phenomena are not isolated and accidental, but related to the entire history of the epoch.Dans la littérature anthropologique des temps modernes, on distingue parfois deux tendances, Y une pessimiste et l'autre optimiste. La première, que Ton rapporte généralement à Machiavel, considère l'homme comme essentiellement mauvais ; pour l'autre, dont Rousseau est un représentant typique, l'homme est à l'origine bon. Horkheimer montre que les deux tendances se rencontrent en un point capital : elles rejettent une série d'impulsions naturelles que l'on peut d'un mot désigner comme égoïstes. L'anthropologie, la morale de cette époque posent comme évidente une certaine échelle des valeurs, elles réservent les éloges à une mentalité sociale faite de dévouement au prochain et à la communauté et condamnent tout égoïsme décidé à s'affirmer sans égard à autrui.Cependant ce modèle de l'homme se trouve être en opposition flagrante avec la réalité. Pour expliquer cette tension entre l'être réel et l'idéal de l'homme, H. analyse la situation psychologique et sociale lors de certains événements historiques. La révolte romaine de Cola di Rienzo, le mouvement de Savonarole, la Réforme et la Révolution française, que H. considère comme typiques, présentent certaines analogies. Des masses paysannes et urbaines, dont la situation est devenue insupportable, passent à un mouvement révolutionnaire. Ce mouvement est détourné dans une direction favorable aux classes possédantes par ces classes elles-mêmes, qui utilisent la révolte en vue de revendications bourgeoises, telles que réorganisation administrative, réorganisation des formes politiques, juridiques et religieuses. Dans la mesure où les aspirations des masses vont au delà de ces revendications, ces aspirations sont orientées vers un renouvellement moral et spirituel — elles sont intériorisées. Ainsi s'explique la similitude observée dans le dynamisme de ces événements. H. étudie surtout le rôle du chef bourgeois, les qualités magiques qu'on prête à sa personnalité, l'importance des symboles et des fêtes, la signification du discours, l'appel à la rénovation intérieure, la relève des vieilles élites par des élites nouvelles, l'émotion religieuse, la justification de la pauvreté comme inhérente à la nature éternelle des choses. L'étude de tous ces phénomènes, qui sans doute apparaissent plus nettement dans les révoltes de l'époque bourgeoise, mais qui n'en sont pas moins efficaces dans ce qu'on appelle la vie quotidienne — cette étude montre la fonction que remplit le modèle moral dans l'intégration des masses à la société existante. Le sentiment ascétique, lié à ce modèle, a exercé une puissante action civilisatrice à travers toute l'époque de l'individualisme, et il a contribué à l'évolution matérielle et humaine vers un niveau historique supérieur. L'intériorisation appartient aux mécanismes sociaux de l'époque bourgeoise. D'autre part, le sentiment, impliqué par cet idéal, que le bonheur personnel a peu de prix, sentiment, au reste confirmé chaque jour par l'incertitude de la vie dans les conditions sociales existantes, mène à un nihilisme universel, qui s'est manifesté aussi bien dans la froideur et l'indifférence des hommes les uns à l'égard des autres que dans certains phénomènes de barbarie de cette époque.D'après H., l'égoïsme dans le caractère du type moderne de l'homme, s'explique immédiatement par une structure sociale qui comporte l'isolement de l'individu ; les événements historiques qu'il analyse devraient cependant servir à rendre cette explication plus concrète. Ainsi l'étude veut contribuer à ce que le présent et ses terribles phénomènes psychiques n'apparaissent plus comme isolés et, pour ainsi dire, accidentels, mais s'insèrent au contraire dans l'ensemble historique que représente notre époque. (shrink)

The concept of human dignity seems to be closely connected to the idea of human rights. But whereas human rights are at least from an institutional point of view well established, the concept of human dignity is often seen as either arbitrary and superfluous or fundamen-talistic. The paper shows that human rights and human dignity had different histories for a long time but are nowadays intrinsically connected. The concept of human dignity implies a certain core of human rights and offers (...) the chance to understand that there is not one overall view of human rights for all times and places, but that human rights discourse always has to be open to modifications according to the conditions of application. After first mentions in Cicero and Seneca, more diversified uses by Aquinas and Pico della Mirandola, the talk of human dignity finds its current meaning in Kant’s philosophy, often connected to the formula of persons as ends in themselves. This seems to be one of the systematic connections to the tradition of human rights which has its roots in the semantic shift of the word ius in 11th and 12th century from an objective order to claims of different kinds. This kind of argument is used in different contexts throughout the following centuries and transformed in 16thand 17th century into claims of citizen’s rights and human rights. Another connection between the two concepts is given by Martha Nussbaum’s capability approach which is not restricted to human reason. The criticisms against the two conceptions are also different, but connected: Human rights are accused to foster individualism and egoism against the community and declared to be an erroneous development of western culture. Human dignity is seen as an indicator of human hubris towards other creature, based on metaphysical assumptions and a part of “slave morals”, contempt by men like Nietzsche. Both criticisms seem not to be adequate. In the end, the concept of human dignity gives an instrument to defend as much as possible of human integrity in situations where human rights are violated, limited or in one or the other way under pressure. (shrink)

: Bioethics has focused on the areas of individual ethical choices--patient care--or public policy and law. There are, however, important arenas for ethical choices that have been overlooked. Health care is populated with intermediate arenas such as hospitals, nursing homes, hospices, and health care systems. This essay argues that bioethics needs to develop a language and concepts for institutional ethics. A first step in this direction is to think about institutional conscience.

Traditionally Rousseau has been interpreted as an advocate of modern nationalism and nationalist education. This article tries to show that Rousseau defended a form of civic patriotism, which is in principle compatible with genuine moral as well as republican cosmopolitanism. While Rousseau attacked several forms of cosmopolitanism espoused at his time, such as commercial or natural law cosmo politanism, he himself developed a kind of »rooted cosmopolitanism« which tried to strike a balance between republican patriotism and legitimate forms of cosmopolitanism. (...) A careful reading of Émile shows that this is a book about the formation of a moral and cognitive cosmopolitan who avoids the deformations of commercial society. (shrink)

Die Musikpädagogik als Disziplin begann sich erst Anfang des 19. Jahrhunderts zu konstituieren. Gleichwohl hat Johann Gottfried Herder zahlreiche musikpädagogische Ideen benannt und reflektiert. Als leidenschaftlicher Musikliebhaber und Pädagoge kreisten seine Gedanken in retrospektiver Ferne und interkultureller Weite, ohne theoriebildenden Anspruch für die Musikerziehung zu erheben. Dennoch wurde Herder häufig als Gewährsmann verschiedener ideologischer Perspektiven bemüht. Die Studie will sachlich, ehrlich und unbefangen aufräumen, indem sie erstens Herders Spuren zur Erziehung durch Musik gründlich folgt, zweitens Irrtümer sowie Missdeutungen (...) aus dem Weg räumt, um drittens Herder als Wegbereiter durch Dokumentation seiner immensen Rezeption zu würdigen. (shrink)

This essay explores the philosophical sources of the modern prohibition of torture by tracing different systematic steps in the difficult moral struggle against torture. It will be shown that the reluctance to embrace an outright ban on torture does not originate only from ancient convictions but also from the internal tensions between sovereignty and freedom in the context of the legitimation of the modern state. Starting with the universally empathic approach of 16th century’s humanists the moral condemnation of torture shifted (...) its focus successively from matters such as pity or the protection of bodily integrity to the recognition of human self-determination. During the Age of Enlightenment, the ambiguity of the modern concept of the state is even more clearly revealed. Political arguments against torture are put forward by utilitarians only stressing, again, the futility of bodily pain. Kant and Hegel, however, though developing human dignity as a matter of principle stick to retribution and the strict enforcement of the rule of law. Their approach overemphasizes certain notions of sovereignty and leads to perplexing consequences. This can be shown also with regard to the actual debate concerning exceptions from the general prohibition of torture. (shrink)

Der Sammelband nimmt erstmalig seit Ende des Kalten Krieges für den deutschsprachigen Raum eine komprimierte Bestandsaufnahme der aktuellen Aktivitäten, rechtlichen Rahmenbedingungen, politischen und militärischen Konfliktlinien und Kooperationsräume sowie weiterführender Trends und Herausforderungen im Weltraum vor. Dabei werden zum einen die rechtlichen, militärischen, wirtschaftlichen und technologischen Herausforderungen des Bedeutungszuwachses dieses strategisch gewichtigen Raumes analysiert. Zum anderen werden Handlungsfähigkeit und -bedarf ausgewählter Weltraummächte, ihre Kooperationsmöglichkeiten und Konfliktpotenziale sowie der internationale politische Regulierungsbedarf herausgearbeitet und darauf aufbauend politische Handlungsempfehlungen dargelegt.,,Eine hervorragend gelungene Bestandsaufnahme der (...) umfassenden Bedeutung des Weltraums." Prof. Dr. Dr. h. c. Karl Kaiser, Harvard University Die Herausgeber PD Dr. Antje Nötzold ist Privatdozentin und wissenschaftliche Mitarbeiterin an der Professur Internationale Politik der TU Chemnitz. Dr. Enrico Fels ist Geschäftsführer des Center for Advanced Security, Strategic and Integration Studies (CASSIS) der Rheinischen Friedrich-Wilhelms-Universität Bonn. Andrea Rotter ist Referatsleiterin für Außen- und Sicherheitspolitik bei einer politischen Stiftung. Dr. Moritz Brake ist Senior Fellow am Center for Advanced Security, Strategic and Integration Studies (CASSIS) und Experte für Maritime Sicherheit und Strategie am German Institute for Defence and Strategic Studies (GIDS) als Reserveoffizier der Deutschen Marine. (shrink)

Definition of the problem. In the field of biomedical research on humans, ethical committees have an important role. They ensure the necessary protection of the subjects and contribute to quality assurance in medical research. Originally established as an instrument of ethical self-regulation in the medical profession, the ethical committee soon advanced to a statutory institution and is now on the way to becoming the body charged with judicial control in medical research. This development implies the need for changes in both (...) position and function of the ethical committee, but these have not been made with due consideration for all the developments there have been. Arguments and conclusion. The existing uncertainties are hampering medical research, which is in the interests of neither the public nor the actual medical research. Owing to the different and obscure legal arguments used, it has not been possible to make any definitive decision on the legal standing of decisions made by ethical committees. It seems obvious that these problems cannot be solved unless the work of ethical committees can be based on a clear and reliable legal basis regulating the judicial nature of the committees’ decisions, the composition of the actual committees and the procedures they are to follow in reaching their decisions. With regard to the existing regulations, this might be best achieved by integrating the work of the ethical committees into the approval procedures of an administrative authority. (shrink)

This article describes research-based role-play on academic integrity. In the role-play, doctoral students negotiated the revision of an institutional integrity policy representing different groups of academics and students. On the one hand, role-play as a teaching method and learning activity demonstrated the difficulty of accommodating different perspectives; on the other, it showed the power and necessity of negotiation in matters that involve value judgments. The role-play is described in detail along with its underlying pedagogical foundations and its contextualisation in a (...) doctoral summer school where it took place. The purpose of the article is to describe how academic integrity was approached through role-play and to discuss theoretical and pedagogical foundations of role-play in teaching academic integrity. Although the article does not describe empirical research on role-play as a teaching method, it demonstrates how role-play in teaching academic integrity was developed based on prior research on the topic. (shrink)

Since 1997, FORUM is an integral part of the journal landscape of European Studies. In addition to facts of contemporary history, it offers deep insights into the history of ideas, reflects current discussions, and provides reviews of books on Central and Eastern European history. Especially on the history of ideas and contemporary history it offers more than ›just‹ history--e.g. interdisciplinary discussions by political scientists, literary, legal, and economic scholars and philosophers. FORUM sees itself as a bridge between East and West. (...) Through the translation and publication of documents and contributions from Russian, Polish, and Czech researchers it offers the Western reader insight into the scientific discourse within Eastern Europe.In his classic book on the history of Russian philosophy, Vasilij Zenkovskij singled out Simon Frank as the most influential Russian philosopher of all times. Frank's oeuvre is informed by two main sources: Russian-Orthodox spirituality on the one hand and Western, mainly German, philosophical traditions on the other.To honor Frank's impact and significance, the Institute for Central and Eastern European Studies decided to translate his most important writings into German in 1996. 17 years later, an edition of eight volumes had been completed, which served as the occasion for a symposium on Frank's work. This issue of Forum collects the research presented during that symposium. (shrink)

The concept of autonomy was and still is one of the central notions of practical philosophy. The current discussion often identifies autonomy with free or rational self-determination of a person. But a person must always be seen as being integrated in social and institutional contexts. Therefore the concept of autonomy has to be developed from an integrative perspective which includes both perspectives: the individual and the institutional one. Moreover, this integration cannot be constituted by shared affects and feeling of (...) individuals, but has to refer to the idea of “lawfulness” and guiding norms and orientations. This essay tries to show that Hermann Cohen′s understanding of “autonomy as a task” is a theory worthy of being followed, as it develops the principles as well as the concrete conditions of an integrative concept of autonomy on the basis of a “hypothetical” method which is both: critical and dynamical. (shrink)

This research aimed to analyse inclusive practice in academic integrity in the teaching, support, policies and procedures involved at one UK HE institution. Data was collected through two sets of stakeholder interviews: three students from disadvantaged groups who had experienced academic conduct investigations; eleven staff with key roles in academic integrity. A third set of data comprised four institutional academic integrity documents which were analysed in terms of meeting Universal Design for Learning principles for inclusion. The four main findings emerging (...) from the study are: academic conduct processes create high levels of anxiety among students, particularly related to perceived judgement; students experience difficulty understanding academic integrity documents which lack consistency and do not meet inclusive criteria; students from certain backgrounds including widening participation, students with a disability and international non-native speakers need more institutional support in order to follow academic conduct processes and assimilate expected practice; there is a willingness among staff to try to develop more inclusive practice. The research findings led to a revised, more inclusive and educative institutional academic conduct procedure. The implication for practice is that attention is urgently needed to improve inclusive approaches to academic integrity. (shrink)