In this paper, we argue that engineering ethics education does have moral implications. More specifically, practices in engineering ethics education can lead to negative moral consequences if not conducted appropriately. Engineering ethics educators are often passionate about teaching students ways to examine the ethical implications of engineering and technology. However, ethics educators may overlook the moral significance of their instructional classroom practices. In this paper, we discuss two issues: First, we discuss the moral impacts of ethics curriculum and pedagogies on (...) students’ learning experiences. Then we discuss the professional responsibilities of educators who are involved in designing ethics learning experiences for engineering students. The reflections presented in this paper will serve as catalysts for more comprehensive discussions regarding the impact of engineering ethics education on the ethical development of engineering students. (shrink)

This paper examines the iconic conception of aesthetic education in the work of Friedrich Schiller, with the aim of elucidating Schiller’s unique innovation of this notion in understanding i) the relationship between aesthetic and ethical value and ii) the transformative possibilities within a collective, social dimension of aesthetic experience. The paper provides an overview of the Kantian origins of Schiller’s aesthetic programme (Section 1). It then considers Schiller’s critique of the perceived failings of the Kantian and Enlightenment republican models of (...) ethical value and political emancipation (Section 2) before turning to his positive alternative aesthetic programme (Section 3). The paper concludes (Section 4) with some evaluation and reflection on Schiller’s original contributions. (shrink)

Corollaire à "l'homme mesure de toute chose" se place "l'homme démesure de toute chose". La démesure n'est pas dommageable en soi, ne pas prendre la mesure de cette démesure ni engager une culture préparant à digérer la démesure est par contre désastreux. Toute médiation est aussi facteur de démesure. Première des médiations humaines, le langage verbal entre dans un vertige de la démesure, à la mesure des médiations technologiques et de leur puissance inouïe. Cet essai sur la condensation se place (...) dans l'effort pour penser les fondements de la médiation symbolique et ce à partir d'une économie sensible de la représentation qui prend pour appui le langage plastique. Kim Leroy est docteur en Philosophie et lettres de l'Université libre de Bruxelles (2006). il enseigne la philosophie de l'art et la sémiologie des médias à l'académie royale des Beaux-arts de Bruxelles et à Arts2 à Mons. coopérateur à la coopérative Quatre Quarts à court-saint-Etienne, il est aussi observateur au conseil d'administration du Mundaneum à Mons et Membre de SEA (sustainable economy association). (shrink)

Being robustly committed to state neutrality which does not permit the promotion of liberal-perfectionist ideals and denying that there is anything normatively relevant or ‘special’ about religion leaves liberal-egalitarians embroiled in a paradox. If religion is not special, how and why do liberal states afford it differential treatment (in comparison with non-religious analogues like secular doctrines or deeply-held beliefs of individual conscience)? This paper explores liberal-egalitarian strategies for resolving this paradox with predominant reference to the disaggregation strategy advanced by Cécile (...) Laborde. After discussing the novelty and advantages of disaggregation relative to other liberal-egalitarian strategies, the paper distinguishes between the coverage and the basis in justification of differential treatment to argue that disaggregation does not ultimately succeed in solving the latter. Despite this, reflecting on the clarifications achieved through disaggregation and the deeper issues of justification and justice emerging therefrom, the paper concludes by proposing the need to consider a lateral solution to the paradox and speculating on what this might look like. (shrink)

Being robustly committed to state neutrality which does not permit the promotion of liberal-perfectionist ideals and denying that there is anything normatively relevant or ‘special’ about religion leaves liberal-egalitarians embroiled in a paradox. If religion is not special, how and why do liberal states afford it differential treatment (in comparison with non-religious analogues like secular doctrines or deeply-held beliefs of individual conscience)? This paper explores liberal-egalitarian strategies for resolving this paradox with predominant reference to the disaggregation strategy advanced by Cécile (...) Laborde. After discussing the novelty and advantages of disaggregation relative to other liberal-egalitarian strategies, the paper distinguishes between the coverage and the basis in justification of differential treatment to argue that disaggregation does not ultimately succeed in solving the latter. Despite this, reflecting on the clarifications achieved through disaggregation and the deeper issues of justification and justice emerging therefrom, the paper concludes by proposing the need to consider a lateral solution to the paradox and speculating on what this might look like. (shrink)

Volume 19, Issue 10, October 2019, Page 57-59.

Learning penetrates religion in many ways. Primary religious socialisation – sometimes referred to as religious nurture – is the process by which children are explicitly and purposefully taught to do things religiously or they learn implicitly by following what their families and other people around them do, speak and feel. In secondary religious socialisation one sets about learning something additional to or different from what was learned and internalised in one’s religious or non-religious childhood home and surroundings. Secondary socialisation may (...) also entail processes of unlearning something previously learned in order to grasp and master the skills, ways of thinking and feeling, and discursive habits of the new worldview and context of life. Learning in both primary and secondary socialisation can in some cases turn into a thoroughly religiously informed way of life. Alternatively, religious learning may not always be sufficiently lengthy and committed to result in full socialisation. Many people engage in religion merely in special situations or turning points in life, and after that particular need is over, religion loses its acute significance. Furthermore, religious learning may also have intended or unintended effects and consequences beyond the more strictly bounded religious sphere and may come to be reflected in personal and relational life much more widely. (See Long and Hadden 1983; Sherkat 2003; Collet Sabe 2007; Berliner and Sarró 2008; Erricker, Ota and Erricker 2012; Scourfield et al. 2013; Klingenberg, Sjö and Broo 2019.). (shrink)

We combine research on business groups with the socioemotional wealth approach from family firm research to examine how family control of business group firms affects voluntary disclosure of environmental performance information. Theorizing that disclosing environmental performance information weakens the owning family’s control over its business group firm, but also generates reputational benefits, we expect family ownership and disclosure propensities to relate in a U-shaped way and, further, that this U-shape is accentuated for business group firms with a family CEO. Analysis (...) of longitudinal data on disclosure decisions of South Korean business group firms supports our theory and suggests that the effect of family control on environmental performance disclosure is neither good nor bad; instead, it depends on both the level of family ownership and whether a family CEO is in place. The finding that disclosure propensities are greatest when family control of business group firms is most extensive is provocative: it suggests that the very element that often is seen to encourage inefficiencies and fraud in business groups—family ownership combined with family leadership—can also be leveraged to foster responsible behaviors. (shrink)

This paper presents an example of a supersimple nonlow theory and characterizes its independence relation.

In the current era of the Sustainable Development Goals, many countries are attempting to strengthen their health system and achieving Universal Health Coverage. The Korean National Health Insurance system functions as a core element of health financing, contributing to achieving UHC by promoting public health and social security through insurance benefits for prevention, diagnosis, treatment, rehabilitation, childbirth, and health promotion. The Republic of Korea achieved 100% NHI coverage of the target population in 1989, 12 years after the introduction of the (...) social insurance system. However, poor coverage of health services and lack of financial protection are major obstacles to achieving UHC. Therefore, the Korean government announced and implemented ‘Moon Jae-in Care’ in August 2017 to enhance the coverage rate of NHI by 70%. First, this study reviews the existing health insurance system in Korea from the perspective of health financing and UHC. Second, it analyses ‘Moon Jae-in Care’, based on the main framework of UHC. Third, it considers the ethical implications of these developments, with focus on the principles of equity, fairness, autonomy, and solidarity. Although the NHI reform is expected to propel Korean health care closer to UHC, many ethical, social, and political issues remain. (shrink)

Confucian humility (qian xun 謙遜) is a deeply rooted virtue in East Asian traditions and widely practiced among modern East Asians. Despite its significance, our modern understanding of it remains imperfect, partly due to a prevailing misunderstanding of its true nature under the label of “modesty­bias.” This bias is often cited as a representative trait of East Asian collectivism in social or cultural psychology, leading to a narrow focus on attitudes and behaviors associated with it, with little attention to whether (...) it accurately reflects the historical roots of Confucian humility. This paper aims to highlight the notable differences between attitudes or behaviors related to modesty­bias and traditional Confucian humility, arguing that failing to make this distinction poses a significant obstacle to understanding Confucian humility as a virtue and its contemporary expression. Methodological suggestions are provided on how to conduct interdisciplinary research on Confucian humility, emphasizing the need to recognize and address the prejudice associated with modesty­bias. Such an interdisciplinary approach can also help discern modern attitudes or behaviors rooted in Confucian humility and shed new light on the continuing relevance of this traditional virtue in contemporary East Asian society. (shrink)

This chapter contains sections titled: Zack's Sensitivity Zack's Race Zack's Desire Zack's Violence Music Conclusion Notes.

1. Chŏngch'i ch'ŏrhak kwa chŏngsin punsŏkhak ŭi mannam -- 2. Han'gugin ŭi chamjae ŭisik kwa chŏngch'i pyŏngni.

Kim Stanley Robinson a toujours interrogé l’exploration spatiale comme moyen d’émancipation. Mais sur cette aventure extraterrestre, il est devenu de moins en moins optimiste au fil de ses livres. Il croit encore en sa dimension utopique, mais à condition qu’elle devienne modeste et cède la place, en termes de priorité, à la préservation des conditions d’habitabilité de la Terre, au cœur de son dernier roman Le Ministère du futur.

Armed conflict can destroy both a healthcare system and the people who comprise it. Where the facilities themselves may take decades to rebuild, this collection of essays is evidence of the remarkable resilience of healthcare providers working in these conflict zones. Twelve narratives are shared by doctors, nurses, and other staff working in current crises in places such as Afghanistan, Darfur, Gaza, Iraq, Myanmar, Syria, and Ukraine. The essays reveal logistical, personal, and ethical challenges of providing fundamental healthcare services under.

The present study explores a neglected area of ethical leadership: lateral behavioral effect from peer team leaders as a key predictor of ethical leadership. Using the lens of social learning theory, we posit that peer team leader ethical voice fosters focal team leader ethical leadership through team leader moral efficacy. In line with social learning perspective, we also posit the moderating effect of ethical role modeling of peer team leader in relationship between peer team leader ethical voice and team leader (...) moral efficacy. We conducted a two-wave study over a 6-week interval between waves from military teams. Our results provided support for all of our hypotheses. In addition, we also found an incremental validity of peer ethical voice behavior by controlling other relevant factors such as upper leaders’ ethical role modeling and peer ethical leadership. Our findings contribute to the advancement of ethical leadership literature by articulating a novel antecedent as well as its boundary condition. (shrink)

The aim of the present study was to investigate the association between work-related moral stress, moral climate and moral sensitivity in mental health nursing. By means of the three scales Hospital Ethical Climate Survey, Moral Sensitivity Questionnaire and Work-Related Moral Stress, 49 participants’ experiences were assessed. The results of linear regression analysis indicated that moral stress was determined to a degree by the work place’s moral climate as well as by two aspects of the mental health staff’s moral sensitivity. The (...) nurses’ experience of ‘moral burden’ or ‘moral support’ increased or decreased their experience of moral stress. Their work-related moral stress was determined by the job-associated moral climate and two aspects of moral sensitivity. Our findings showed an association between three concepts: moral sensitivity, moral climate and moral stress. Despite being a small study, the findings seem relevant for future research leading to theory development and conceptual clarity. We suggest that more attention be given to methodological issues and developing designs that allow for comparative research in other disciplines, as well as in-depth knowledge of moral agency. Copyright © 2011 by SAGE Publications. (shrink)

Although informed consent is important in clinical research, questions persist regarding when it is necessary, what it requires, and how it should be obtained. The standard view in research ethics is that the function of informed consent is to respect individual autonomy. However, consent processes are multidimensional and serve other ethical functions as well. These functions deserve particular attention when barriers to consent exist. We argue that consent serves seven ethically important and conceptually distinct functions. The first four functions pertain (...) principally to individual participants: (1) providing transparency; (2) allowing control and authorization; (3) promoting concordance with participants' values; and (4) protecting and promoting welfare interests. Three other functions are systemic or policy focused: (5) promoting trust; (6) satisfying regulatory requirements; and (7) promoting integrity in research. Reframing consent around these functions can guide approaches to consent that are context sensitive and that maximize achievable goals. (shrink)

Direction of fit theories usually claim that beliefs are such that they “aim at truth” or “ought to fit” the world and desires are such that they “aim at realization” or the world “ought to fit” them. This essay argues that no theory of direction of fit is correct. The two directions of fit are supposed to be determinations of one and the same determinable two-place relation, differing only in the ordering of favored terms. But there is no such determinable (...) because of ineliminable asymmetries between the way that beliefs “aim at truth” and the way that desires “aim at realization.” This essay traces the ills of direction of fit theory to a misunderstanding of Anscombe and proposes a cure that distinguishes theoretical and practical thought by appeal to a distinction between thought in the form of a state and thought in the form of an event. (shrink)