This new edition of Charles Fried's 'Medical Experimentation' includes a general introduction by Franklin Miller and the late Alan Wertheimer, a reprint of the 1974 text, an in-depth analysis by Harvard Law School scholars I. Glenn Cohen and D. James Greiner, and a new essay by Fried reflecting on the original text and how it applies to the contemporary landscape of medicine and medical experimentation.

*Runner-up for the 2021 Royal Institute for Philosophy Essay Prize*: What should we think about ‘acts of conscience’, viz., cases where our personal judgments and public authority come into conflict such that principled resistance to the latter seems necessary? Philosophers mainly debate two issues: the Accommodation Question, i.e., ‘When, if ever, should public authority accommodate claims of conscience?’ and the Justification Question, i.e., ‘When, if ever, are we justified in engaging in acts of conscience – and why?’. By contrast, (...) a third important topic – the Conduct Question, i.e., ‘How should we act, morally speaking, when engaging in acts of conscience?’ – has been mostly neglected. This paper aims to offer concrete guidance for persons wishing to engage in acts of conscience in morally virtuous ways. I argue that such agents are subject to two basic prima facie duties: duties to oneself related to demands of integrity and duties to others related to demands of civility. I explain both duties in detail, arguing with regard to, that in light of what I call ‘the paradox of conscience’, we need to rethink our views about both ‘conscience’ and ‘integrity’; and with regard to, that, building upon Rawls’ ‘duty of civility’, we should embrace at least seven general principles for undertaking acts of conscience in a morally conscientious manner. (shrink)

Most moral theories purport to make claims upon agents, yet often it is not clear why those claims are ones that can be justifiably demanded of agents. In this paper, I develop a justification of moral requirements that explains why it is that morality makes legitimate claims on agents. This justification is grounded in the idea that there is an essential connection between morality and psychological well-being. I go on to suggest how, using this justification as a springboard, we might (...) be able to develop a viable theory of moral requirements that maintains the strict and demanding status we take to be distinctive of moral requirements, yet avoids worries of alienation. (shrink)

The intuitive core of moral individualism is the belief in the supreme moral importance of the individual. The task of the advocate of moral individualism is to provide a coherent explication of what is encompassed within this moral importance—an explication which extends and rationally reinforces the original intuitive core. My view is that there are two distinct, albeit fundamentally complementary, facets within a well-articulated doctrine of moral individualism. These two facets correspond to the common division of ethical theory into the (...) theory of the good and the theory of the right. At the base of moral individualism’s theory of the good is the claim that value is always agent-relative. It is always individuated; it is always value-for this or that particular individual. For each agent, value-for that agent is his ultimate good. Thus, there are as many ultimate goods as there are persons; and what each agent, in the final analysis, has reason to bring about is the fullest or most adequate realization of value-for that agent. The doctrine of the agent-relativity of value privatizes the good. There is, according to this view, no unitary, shared, public, agent-neutral good which constitutes the ultimate good. The good of each individual stands on its own as a separate ultimate good. The good of each can be an ultimate good in its own right, and not merely a component within a single, all-encompassing, public, agent-neutral good, precisely because the good of any given agent is the good-for that particular agent. (shrink)

Abstract:In this paper I explore the topic of moral compromise in institutional settings and highlight how moral compromise may affirm, rather than undermine, personal integrity. Central to this relationship between moral compromise and integrity is a view of the self that is responsive to multiple commitments and grounded in an ethic of responsibility. I elaborate a number of virtues that are related to this notion of the self and highlight how these virtues may support the development of (...) individuals who are responsive and reasonable in moral discourse and discerning in establishing moral limits on compromise. I look at how moral regret is closely connected to moral compromise and emphasize its significance for reinforcing personal integrity. The paper closes with a discussion of the relevance of these topics to the field of business ethics. (shrink)

Professional roles are often thought to bring role-specific permissions and obligation, which may allow or require role-occupants to do things they would not be permitted or required to do outside their roles, and which as individuals they would rather not do. This feature of professional roles appears to bring them into conflict both with 'ordinary' or non-role morality, and with personal integrity which is often thought to demand some form of personal endorsement of one's conduct. How are (...) we to reconcile the demands of roles with ordinary morality and with personal integrity? This collection draws together a set of papers which explore these questions as they bear upon a number of different professional roles, including those of the lawyer, the judge and the politician, and from a variety of perspectives, including contemporary analytic moral theory, jurisprudence, psychoanalytic theory, virtue ethics, and contextualism, and, more broadly, from philosophy and legal academia and practice. (shrink)

We began writing the first edition of this textbook in 2006, soon after a wave of major corporate scandals had shaken the financial world. Headlines made the companies involved in these ethical scandals household names: Enron, WorldCom, Arthur Andersen, KPMG, J.P. Morgan, Merrill Lynch, Morgan Stanley, Citigroup, Salomon Smith Barney. At that time, we suggested that, in light of such significant cases of financial fraud, mismanagement, criminality, and deceit, the relevance of business ethics could no longer be questioned.

This paper uses the social theory of Erving Goffman in order to argue that confidentiality should be understood in relation to the mundane social skills by which individuals present and respect specific self-images of themselves and others during social interaction. The breaching of confidentiality is analysed in terms of one person's capacity to embarrass another, and so to expose that person as incompetent. Respecting confidentiality may at once serve to protect the vulnerable from an unjust society, and yet also protect (...) the guilty from just accusation. Ethical reasoning about confidentiality must therefore recognize the dangers of prejudice and violence inherent in decisions to breach or to respect confidentiality. Case studies are used to illustrate the efficacy of this account, culminating with analyses of three examples from the UKCC document Confidentiality. (shrink)

Organizations increasingly rely on algorithm-based HR decision-making to monitor their employees. This trend is reinforced by the technology industry claiming that its decision-making tools are efficient and objective, downplaying their potential biases. In our manuscript, we identify an important challenge arising from the efficiency-driven logic of algorithm-based HR decision-making, namely that it may shift the delicate balance between employees’ personal integrity and compliance more in the direction of compliance. We suggest that critical data literacy, ethical awareness, the use (...) of participatory design methods, and private regulatory regimes within civil society can help overcome these challenges. Our paper contributes to literature on workplace monitoring, critical data studies, personal integrity, and literature at the intersection between HR management and corporate responsibility. (shrink)

The popular slogan that one ought to fight for what he believes right appears to point a way for persons to witness the moral seriousness of their interest in reform. But exactly what way does it point, and, in particular, does it enjoin resort to violence for the sake of what one believes right ? Pursuit of this question exposes some roots of our indecisive and often confused views about the acceptable means of revolution and reform and the eventual r61e (...) of violence therein. Common understandings of ?violence? and ?fight for? do not carry us far. Further, there are doubtless differences in how the slogan's enjoinment of ?fighting? (and thus, if at all, of violence) is understood to be limited. These differences and the issues underlying them are exposed when we ask whether the slogan is to be understood to enjoin fighting or manners of fighting that might be called premature, gratuitous, or wasteful, and when we ask whether the ?ought? in the slogan is to be understood as, at best, a prima facie ought. (shrink)

Is business ethics a contradiction in terms? Absolutely not, says Robert Solomon. In fact, he maintains that sound ethics is a necessary precondition of any long-term business enterprise, and that excellence in business must exist on the foundation of values that most of us hold dear. Drawing on twenty years of experience consulting with major corporations on ethics, Solomon clarifies the difficult ethical choices all people in business are faced with from time to time. He takes an "Aristotelian" approach to (...) ethical questions, reminding readers that a corporation--like an individual--is embedded in a community, and that corporate values such as fairness and honesty are meaningless until transformed into action. Values--coupled with action--become virtues, and virtues make possible any good business corporate relationship. Without a base of shared values, trust and mutual benefits, today's national and international business world will fall apart. In keeping with his conviction that virtue and profit must thrive together, Solomon both examines the ways in which deficient values actually destroy businesses, and debunks the pervasive myths that encourage unethical business practices. Complete with a working catalog of virtues designed to illustrate the importance of integrity in any business situation, this compelling handbook contains a goldmine of wisdom for either the small business manager or the corporate executive struggling with ethical issues. (shrink)

Certain philosophers have argued in favour of recognising a right to freedom of conscience that includes a defeasible right of individuals to live in accordance with their perceived moral duties. This right requires the government to exempt people from general laws or regulations that prevent them from acting consistently with their perceived moral duties. The importance of protecting individuals’ integrity is sometimes invoked in favour of accommodating conscience. I argue that personal integrity is valuable since autonomy, identity (...) and self-respect are all dependent on the preservation of personal integrity. I respond to two objections, one pressed by Andrew Koppelman and the other by Richard Arneson, to the claim that personal integrity is valuable, and to a further argument by Arneson to the effect that it is unfair to others claiming accommodations to exempt those with conscience-based claims. (shrink)

We investigate the extent to which perceptions of the authenticity of supervisor’s personal integrity and character (ASPIRE) moderate the relationship between people’s love of money (LOM) and propensity to engage in unethical behavior (PUB) among 266 part-time employees who were also business students in a five-wave panel study. We found that a high level of ASPIRE perceptions was related to high love-of-money orientation, high self-esteem, but low unethical behavior intention (PUB). Unethical behavior intention (PUB) was significantly correlated with (...) their high Machiavellianism, low self-esteem, and low intrinsic religiosity. Our counterintuitive results revealed that the main effect of LOM on PUB was not significant, but the main effect of ASPIRE on PUB was significant. Further, the significant interaction effect between LOM and ASPIRE on unethical behavior intention provided profoundly interesting findings: High LOM was related to high unethical behavior intention for people with low ASPIRE, but was related to low unethical intention for those with high ASPIRE. People with high LOM and low ASPIRE had the highest unethical behavior intention; whereas those with high LOM and high ASPIRE had the lowest. We discuss results in light of individual differences, ethical environment, and perceived demand characteristics. (shrink)

Because it is characteristic of competencies that they have overarching functions, Meyers considers what the overarching function of autonomy competency might be. She defends a view of personal integration that does not entail counterproductive consistency or unity. She rejects several other solutions to this problem, including compartmentalization, sanity, happiness, and eccentric nonconformity.

Through the centuries, women from all over the world remain vulnerable to their social status. In some developed countries the situation has improved, but there are many countries where it is still unbearable. United Nations Educational, Scientific and Cultural Organization aims to assist in this regard by addressing ethical issues pertaining to medicine, life sciences and related technologies as applied to human beings with consideration of women's social, legal and environmental dimensions. Yet pastoral counsellors on ground level are confronted with (...) the need for assistance to women who suffer because of this exploitation. Therefore, the aim of this article is to focus on biblical principles that can serve as anchors to guide women regarding their human vulnerability and personal integrity when they experience suffering and hardship. The challenge facing the pastoral counsellor is to guide women to accept the reality of their situation within a certain framework, to adequately deal with this and, in spite of overwhelming emotions, continue to grow in personal integrity and healing. (shrink)

Recent scholarship has focused on the effects of institutional design and constitutional provisions on human rights protections. Democratic institutions, like other manifestations of credible commitment to human rights, seem to play a role in human rights provisions across the world. Yet, there is still a great deal that we do not know about domestic institutions like the human rights ombudsman, an institution created specifically to protect human rights, on human rights provisions. We conduct an examination of the effects of the (...) human rights ombudsman (which may go by the name Defensor del Pueblo, Procurador de Derechos Humanos, or Comisionado Nacional de Derechos Humanos), on personal integrity violations across Latin America, 1982–2006. We find evidence that this understudied institution had significant and positive impacts on reducing such violations. (shrink)

In the past decade UNESCO has pursued a leadership role in the articulation of general principles for bioethics, as well as an extensive campaign to promulgate these principles globally.1 Since UNESCO's General Conference adopted the Universal Declaration on Bioethics and Human Rights in 2005, UNESCO's Bioethics Section has worked with member states to develop a "bioethics infrastructure." UNESCO also provides an "Ethics Teacher Training Course" to member states and disseminates a "core curriculum," primarily targeting medical students. The core curriculum orients (...) itself by the Universal Declaration on Bioethics and Human Rights and aims to articulate a set of "bioethical principles" that provide a "common global . (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2016 Heft: 213 Seiten: 397-418.

As a member of the UNESCO International Bioethics Committee (IBC) in 2005, I was privileged to serve on the small drafting group of the Universal Declaration on Bioethics and Human Rights, which was expertly chaired by the Australian Justice Michael Kirby. That draft matured over two years and was adopted by acclamation at the General Assembly of UNESCO in 2005. The project was conceived out of dissatisfaction with the generally perceived preoccupation of bioethics with the professional clinical encounter and related (...) matters that tended to ignore larger issues related to human rights. As the only global bioethics body representing 193 member states in the world, the IBC was well placed to attempt the achievement .. (shrink)

Managing with Integrity challenges the readers to explore different perspectives on and conceptions of corporate ethics. It is situated within the broader context of the emerging interests of the people of India to eradicate corporate unethical conduct. The massive protest against corporate unethical conduct and public opinion puts leaders, top managers and employees under strong social and political pressure. This book aims at articulating arguments for the necessity of incorporating personal integrity formation along with codes of ethical (...) conduct to reduce unethical corporate activity more steadily and effectively. This book is an ethical guide for managers, employees, politicians, clergy, candidates for priesthood, and business students, equipping them to eradicate corporate unethical conduct from all spheres of life."--Publisher's description. (shrink)

We suggest that the hierarchical predictive processing account detailed by Clark can be usefully integrated with narrative psychology by situating personal narratives at the top of an individual's knowledge hierarchy. Narrative representations function as high-level generative models that direct our attention and structure our expectations about unfolding events. Implications for integrating scientific and humanistic views of human experience are discussed.

Ethics and Business: An integrated approach for business and personal success equips students with business ethics concepts and pragmatic knowledge they need to identify and solve ethical dilemmas, understand their own and others' ethical behavior, promote ethical behavior in their organization, and begin the process of living a life rich in meaning and happiness. Ethics and Business: An integrated approach for business and personal success provides a systematic and logical framework for understanding ethical challenges and thinking about how (...) to respond. The chapters build on each other. Part 1 (chapters 2-4) lay a foundation for a holistic view of individual ethics. Part 2 (chapters 5-7) provide important knowledge and language about organizational realities and how they deal with issues of ethics and compliance. Part 3 (chapters 8-12) offer students the opportunity to apply what they've learned around four common ethical challenges in business: Conflict of Interest, Bribery, Honesty/ Integrity, the Use and Abuse of Power, and Corporate Social Responsibility. Part 4 takes up some larger issues of ethics: the role of ethics in a market-based or planned economy and the ethical challenges that come with technological innovation. (shrink)

This book provides a novel account of integrity and its relevance to both individual and collective conduct, and analyses a wide range of practical policy problems.

Once common, therapeutic privilege—the practice whereby a physician withholds diagnostic or prognostic information from a patient intending to protect the patient—is now generally seen as unethical. However, instances of therapeutic privilege are common in some areas of clinical psychiatry. We describe therapeutic privilege in the context of borderline personality disorder, discuss the implications of diagnostic non-disclosure on integrated care and offer recommendations to promote diagnostic disclosure for this patient population. There are no data in this work.

The integration of first-, second-, and third-personal information within joint intentional collaboration provides the foundation for broad-based second-personal morality. We offer two additions to this framework: a description of the developmental process through which second-personal competence emerges from early triadic interactions, and empirical evidence that collaboration with a concrete goal may provide an essential focal point for this integrative process.

Previous studies linking personality and social integration with religiosity conflate the weakly religious with the completely nonreligious, and religious belief with group membership, leading to spurious associations. The present study characterizes the growing nonreligious population by comparing church and secular group members on personality characteristics and social integration. Although church members were higher in Agreeableness, Conscientiousness, and perceived social support, these differences were largely eliminated when controlling for demographics and group attendance. Secular group members were higher on Intellect/Openness. Many previously (...) reported characteristics associated with religiosity are a function not of belief itself, but of strong convictions and group identification. (shrink)

: Widespread collection and use of identifiable information can promote social goods while, at the same time, infringing on personal privacy. Information systems are developing within the context of a fundamental transformation in the organization, delivery, and financing of health care. Changes in the health care system include rapid development of employer-sponsored health coverage, managed care organizations, and integrated delivery systems. These complex, multifaceted arrangements for delivering and paying for health care require ever-more-sophisticated information systems that facilitate extensive sharing (...) of personal data. Systemic flows of sensitive health information occur both vertically and horizontally among employers, hospitals, insurers, laboratories, and suppliers. Beyond this complex web of vertical and horizontal sharing are the multiple demands for information management, quality assurance, research, governmental regulation, and public health. Theoretical problems exist with the law and ethics of informational privacy. The traditional method of exercising control over personal health information is through informed consent. Informed consent, however, within a modern health information infrastructure becomes highly complex. In this kind of environment, the doctrine of informed consent is flawed and does not provide sufficient control over personal information to assure adequate protection of privacy. (shrink)

In this paper several meanings of ‘personal identity’ are distinguished. It is argued that the ontological questions of unity and persistence should not be analysed using the notion of a person but using the notion of a human organism. The notions of personhood and personality are used to describe the evaluative and normative aspects of being a person. Based on these conceptual distinctions the classical philosophical problem of personal identity is dissolved into four sets of problems. Then it (...) is argued that the ethical problems of intervening in the psyche of human beings should be discussed using the notions of personhood and personality, not unity or persistence. Finally, those ethical problems of interventions in the psyche of human beings directly related to personhood or personality are distinguished from more general ethical problems raised by these interventions. (shrink)

Determining the relationship between the entire brain structure and individual differences is important in extending healthy life expectancy, which can be affected by brain atrophy. The entire brain structure has been gradually known to be correlated not only with age but also with individual differences, such as quality of life, general intelligence, and lifestyle. However, little attention has been paid to the relationship between the entire brain structure and personal traits. We herein focused on one personal trait, namely (...) spiritual growth, and examined its relationship with the entire brain structure using two neuroimaging-derived measures, namely the gray matter Brain Healthcare Quotient, a measure of GM volume, and the fractional anisotropy Brain Healthcare Quotient, a measure of white matter integrity, in 229 healthy participants. The results indicated no significant relationship between the GM-BHQ and spiritual growth, but there was a significant positive correlation between the FA-BHQ and spiritual growth after controlling for age, sex, and body mass index with partial correlation analysis. Furthermore, multiple regression analysis revealed a significant positive correlation between the FA-BHQ and spiritual growth after controlling for physical characteristics, such as age, sex, and BMI, as well as other variables related to lifestyle that were collected using the Health-Promoting Lifestyle Profile. These results support the idea that there is a relationship between the entire WM brain structure and spiritual growth. Further studies are required to clarify the causal relationship between the entire WM brain structure and spiritual growth with some interventions to improve spiritual growth. Such studies will help extend healthy life expectancy from a new perspective of personal trait. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:100 HISTORY OF PHILOSOPHY porary philosophers, mesmerized by neurology, does not even appear to exist: that our casual, mechanical view of nature, when extended beyond the workings of gears and pulleys and the collision of billiard balls to become a general conception of how things happen, is a metaphysical prejudice. In sum, this is a valuable addition to the thought of Wittgenstein, and an important work of philosophy in (...) its own right. A. R. LoucH ~laremon$ Graduate ~ehool Final Integration in the Adult Personality. By A. Reza Arasteh. (Leiden: E. J. BriU, 1965. Pp. 404.) This amazing work bears the subtitle ".4 Measure ]or Health, Social Change, and Leaderahip." But though many readers might consider such a design a formidable task, the book actually accomplishes infinitely more. It offers a completely novel approach to depth psy= chology and psychiatry, incorporating these disciplines into the broader context of an original monolithic philosophy of our time. It also shows a unique and quite unexpected way of how to overcome the "departmentalization of sciences" which has resulted in "fragmented theories of man." Thus it provides something many of us have been looking for rather desperately: a holistic psychology and philosophy, directed toward human life in its entirety and, by its own nature, encompassing a great healing force. Dr. A. Reza Arasteh has obtained this fortunate result by amalgamating Western concepts with oriental ideas and, therefore, for the first time has eliminated from our thinking another cleavage which threatened to invalidate our psycho-philosophical findings. For, in the jet and space age where there is actually one world, what use could a Western psychiatrist make of his psychodynamic training when called upon to treat a person from the Near or Far East with a completely different frame of reference based on an apparently distinct culture and tradition? Arasteh, an Iranian now with the George Washington University's Department of Psy= chiatry, has done something quite unusual for a Persian scholar and psychologist brought up in Islamic cultural tradition: he has devoted many years of thorough research to our Western neuropsychiatric, psychological and philosophical heritage and compared and confronted it with his home=grown Near-Eastern and Far-Eastern wisdom, doctrines, and scientific methods. This confrontation performed by a searcher who has delved equally deep into the basic sources of Western and Eastern culture has given Arasteh the golden opportunity to explore the weaknesses and strengths of both approaches to life and more: the insight that if both cultures were to adopt the positive findings of their seemingly opposite doctrines and drop their own negative ones, they could overcome the shortcomings barring the road to full in= tegration and personal maturity. In other words: a pooling of the best philosophical and psychological discoveries of the East and West would help to bring about a monolithic, yet diversified approach to the problems of life and man which was lost after the Middle Ages. It would help to overcome and use for his best the anxiety of modern man who is fumbling in uncertainties while desperately longing for meaningfulness. According to Arasteh, the West has reached the end of its tether because of an overemphasis on intellectual solutions and endeavors which even in their most brilliant forms fall short of any substantial activity of life. It is a fallacy to believe, as Freud and long before him Socrates did, that a purely intellectual understanding of problematic or even neurotic behavior will lead any man to overcome and eliminate these failures. The intellect never has the power to change a personality and bring about what the Iranian psychologist calls a total "rebirth." Oriental attitudes toward life, on the other hand, are too much focused on inner feelings and socio-psychological directedness, thereby neglecting the independent action of the intelhgent individual. Religion and family, in some countries even connected with ancestor worship, have been and sometimes still are at the foreground of oriental thought. BOOK REVIEWS 101 Yet, in the basic chapter of h/s work, titled, "Principles of Psyehocultural Analysis: A Technique for Developing Fully Integrated Individuals," Arasteh stresses a very important point all too frequently overlooked in our era of specialization: "Regardless of language, culture and temporal... (shrink)

What role should the expertise of the autistic communities play in shaping the category of autism compared to the role played by science? This question led to a debate about the quantitative importance of science compared to first-person perspectives for the understanding of autism. I see this debate as lying on a false dichotomy between science and activism, according to which only scientific inquiry would reveal the empirical nature of autism, while the discourse of autistic communities would construct a socio-cultural (...) conception of autism. I consider the problems associated with such a dichotomy and show that first-person perspectives should be considered a necessary step in the scientific investigation of autism. (shrink)

A number of recent publications have argued that a scientific approach to consciousness needs a rigorous approach to first-person data collection. As mainstream experimental psychology has long abandoned such introspective or phenomenological method, there is at present no generally agreed upon method for first-person data collection in experimental consciousness studies. There are, however, a number of recent articles that all claim to provide a unique contribution to such a methodology. This article reviews these suggestions and extracts their core features. It (...) is argued that the suggested methods are generally overlapping and compatible, and a number of concrete methods that easily are applied to experimental studies are put forward. (shrink)

In the view of Hans Urs von Balthasar, what is needed to bring a human life to fulfilment—to become ‘whole’—is the death of one's ‘personality’, and the acquisition of one's specific ‘personhood’, which is given to one, along with one's mission, by God. Moreover, according to von Balthasar, a human being becomes a ‘unique person’ when encountering God in contemplative prayer. And it is within contemplative prayer that one comes into contact with one's ‘Idea’, which is actualised when one' (...) class='Hi'>personal identity is fully developed, and which it is one's mission to conform to. Thus this article shows how the fundamental components of von Balthasar's distinctive phenomenological model of human holiness fit together, in actual practice as lived, around his core concept of ‘mission’. (shrink)