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Dauwerse, Linda, Sandra van der Dam, and Tineke Abma. "Morality in the mundane." Nursing Ethics 19, no. 1 (December 2, 2011): 91–103. http://dx.doi.org/10.1177/0969733011412102.
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Ethics support is called for to improve the quality of care in elderly institutions. Various forms of ethics support are presented, but the needs for ethics support remain unknown. Using a mixed-methods design, this article systematically investigates the specific needs for ethics support in elderly care. The findings of two surveys, two focus groups and 17 interviews demonstrate that the availability of ethics support is limited. There is a need for ethics support, albeit not unconditionally. Advice-based forms of ethics support are less appropriate as they are removed from practice. Ethics support should be tailored to the often mundane and easily overlooked moral issues that arise in long-term care. Attention should also be given to the learning styles of nurses who favour experiential learning. Raising awareness and developing a climate of openness and dialogue are the most suitable ways to deal with the mundane moral issues in elderly care.
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Franjić, Siniša. "Ethics in Health Care." Middle East Research Journal of Nursing 4, no. 02 (April 27, 2024): 11–16. http://dx.doi.org/10.36348/merjn.2024.v04i02.002.
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Ethics has the task not only to acquaint people with the concept of morality, but also to take a critical view of existing moral practice. The purpose of ethics as a philosophical discipline is precisely to know and explain the essence of human action, human practice with regard to its moral quality, to know the action and shaping of moral consciousness. Medical ethics plays an important role in medical education and later in medical careers. It prepares students to be able to discern ethical problems and issues and to analyze and solve them in a logical way. The ability to make ethical decisions is a fundamental attribute for the education of medical and health professionals. Making quality decisions is often impossible without considering certain ethical issues.
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Sugiyono, Paulus Bagus. "Merumuskan Ulang Konsep Moralitas: Sumbangan Pemikir Feminis." Jurnal Sosiologi Pendidikan Humanis 5, no. 2 (December 30, 2020): 180. http://dx.doi.org/10.17977/um021v5i2p180-188.
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The aim of this article is to re-conceptualize the meaning of morality according to the perspective of feminists. This article employed the method of literature review within the qualitative approach. Morality, in the history of western thought, is often related with the concept offered by Immanuel Kant. Human being is perceived to have a sufficient ratio to access the universal morality. Therefore, there is no reason for not following the principles of morality. Nevertheless, feminists argued that the concept offered by Kant does not give a flexible space for the dynamics of contingent things, such as feeling, sensitivity, and inclination. Whereas, these contingent things have given such an influential meaning for the concept of morality. Marilyn Friedman (2000) specifically proposes and explains this point of view in her article entitled “Feminism in Ethics: Conception of Autonomy”. Her approach is thus later shown clearly in the concept of care ethics. Even though, I argue that care ethics would not substitute Kantian ethics, but rather complement it, so that the paradigm of the morality can be seen broader from several perspectives. This entwined paradigm, between Kantian and care ethics, is then can be employed to analyze various social phenomena that occur in our society. Tujuan artikel ini adalah untuk merumuskan ulang konsep mengenai moralitas, terutama ketika mendapatkan sumbangsih pemikiran dari para pemikir feminis. Metode yang digunakan dalam penelitian ini adalah kajian literatur dalam pendekatan kualitatif. Moral, dalam perjalanan panjang sejarah pemikiran barat, identik dengan pemikiran Immanuel Kant dalam sifatnya yang berlaku universal. Untuk mengakses universalitas moral, manusia diandaikan memiliki nalar atau rasionalitas yang cukup. Dengan demikian, sebagai manusia yang otonom secara moral, tidak ada alasan baginya untuk tidak mengikuti prinsip-prinsip moral. Penggunaan nalar tidak memberikan ruang bagi hal-hal yang sifatnya kontingen, seperti perasaan, sensitivitas, dan kecenderungan. Hasil penelitian ini menunjukkan bahwa apa yang disingkirkan oleh etika Kantian tadi diangkat oleh para pemikir feminis. Mereka memberikan sumbangsih pemikirannya tersendiri dalam membangun konsep moralitas. Selain itu, penelitian ini juga menunjukkan bahwa etika kepedulian adalah muara dari pemikiran mengenai moralitas dari para pemikir feminis. Meski demikian, etika kepedulian tidak hadir sebagai substitusi atau pengganti dari etika Kantian, melainkan sebagai komplementer yang menjadikan cakrawala moralitas semakin utuh. Bak dua sisi sepayang sayap, kedua pendekatan moralitas tadi saling menyeimbangkan pemaknaan mengenai apa itu moralitas, terutama untuk menelaah fenomena-fenomena secara sosiologis dalam masyarakat.
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Dorrestijn, Steven. "The Care of Our Hybrid Selves: Ethics in Times of Technical Mediation." Foundations of Science 22, no. 2 (October 29, 2015): 311–21. http://dx.doi.org/10.1007/s10699-015-9440-0.
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Abstract What can the art of living after Foucault contribute to ethics in relation to the mediation of human existence by technology? To develop the relation between technical mediation and ethics, firstly the theme of technical mediation is elaborated in line with Foucault’s notion of ethical problematization. Every view of what technology does to us at the same time expresses an ethical concern about technology. The contemporary conception of technical mediation tends towards the acknowledgement of ongoing hybridization, not ultimately good or bad but ambivalent, which means for us the challenge of taking care of ourselves as hybrid beings. Secondly, the work of Foucault provides elements for imagining this care for our hybrid selves, notably his notions of freedom as a practice and of the care of the self. A conclusions about technical mediation and ethics is that whereas the approaches of the delegation of morality to technology by Latour and mediated morality by Verbeek see technical mediation of behavior and moral outlook as an answer in ethics, this should rather be considered the problem that ethics is about.
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Haegert, Sandy. "An African Ethic for Nursing?" Nursing Ethics 7, no. 6 (November 2000): 492–502. http://dx.doi.org/10.1177/096973300000700605.
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This article derives from a doctoral thesis in which a particular discourse was used as a ‘paradigm case’. From this discourse an ethic set within a South African culture arose. Using many cultural ‘voices’ to aid the understanding of this narrative, the ethic shows that one can build on both a ‘justice’ and a ‘care’ ethic. With further development based on African culture one can take the ethic of care deeper and reveal ‘layers of understanding’. Care, together with compassion, forms the foundation of morality. Nursing ethics has followed particular western moral philosophers. Often nursing ethics has been taught along the lines of Kohlberg’s theory of morality, with its emphasis on rules, rights, duties and general obligations. These principles were universalistic, masculine and noncontextual. However, there is a new ethical movement among Thomist philosophers along the lines to be expounded in this article. Nurses such as Benner, Bevis, Dunlop, Fry and Gadow - to name but a few - have welcomed the concept of an ‘ethic of care’. Gilligan’s work gave a feminist view and situated ethics in the everyday aspects of responsiveness, responsibility, context and concern. Shutte’s search for a ‘philosophy for Africa’ has resulted in finding similarities in Setiloane and in Senghor with those of Thomist philosophers. Using this African philosophy and a research participant’s narrative, an African ethic evolves out of the African proverb: ‘A person is a person through other persons’, or its alternative rendering: ‘I am because we are: we are because I am.’ This hermeneutic narrative reveals ‘the way affect imbues activity with ethical meaning’ within the context of a black nursing sister in a rural South African hospital. It expands upon the above proverb and incorporates the South African constitutional idea of ‘Ubuntu’ (compassion and justice or humanness).
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Jameton, Andrew. "Culture, Morality, and Ethics: Twirling the Spindle." Critical Care Nursing Clinics of North America 2, no. 3 (September 1990): 443–51. http://dx.doi.org/10.1016/s0899-5885(18)30804-9.
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Olson, Elizabeth. "Geography and ethics II." Progress in Human Geography 40, no. 6 (July 11, 2016): 830–38. http://dx.doi.org/10.1177/0309132515601766.
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In this second report, I consider the relationship between emotion and morality from a geographical perspective. Though traditional and contemporary engagements in moral philosophy and psychology offer a diverse range of theories and approaches to emotions and morality, few of these explicitly consider or incorporate the role of space. I consider theories of embodiment and relationality as one means through which emotions become collective and institutionalized, with a focus on emotional geographies and care. I conclude by reflecting on political emotions as conflictive but insightful signals of societal shifts in our moral emotions, and suggest that incorporating emotions may also provide a different way of thinking about the problem of distant care.
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LLOYD, LIZ. "Mortality and morality: ageing and the ethics of care." Ageing and Society 24, no. 2 (March 2004): 235–56. http://dx.doi.org/10.1017/s0144686x03001648.
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This paper focuses on the circumstances of death and dying in old age. It considers the ways in which social policies and social gerontology reflect the values of independence, autonomy and citizenship, and it considers the implication of these values for older people who are dependent on others for care and support at the end-of-life. It discusses the complexity of the relationship between ageing and dying, by exploring recent research from the fields of social gerontology and the sociology of death and dying. Arguing that a long-term perspective is required to understand fully the circumstances of older people's deaths, it analyses the third age/fourth age dichotomy as a conceptual model. The task of developing knowledge about the links between ageing and dying requires consideration of moral and ethical principles. The article examines the conceptual frameworks developed by feminists who argue for an ethics of care as a central analytic referent in social policy. The feminist ethics-of-care approach provides a powerful critique of the moral framework of independence and autonomy as characterised in contemporary policies and practices. Feminist ethicists argue that the inter-relatedness of human beings and the importance of the social context have been overlooked in the preoccupation with individual rights – as reflected more generally in policies and social life. It is argued in the paper that the need for care at the end-of-life highlights these shortcomings. The feminist ethics of care has considerable potential to illuminate our understanding of dependency and care, and to generate both new approaches to policy and practice in health and social care and theoretical perspectives in gerontology.
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Mizzoni, John. "The Maternal Bond in Ethics and Evolution." Symposion 11, no. 1 (2024): 25–36. http://dx.doi.org/10.5840/symposion20241113.
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The scope of the humanities has been broadened by tracing the evolutionary roots of human biology. A salient example of the move in this direction is the philosophical study of ethics. Specifically, Nel Noddings’ theory of Care Ethics has made contributions to an evolutionary understanding of morality as having developed through several paths, one of them stemming from the maternal instinct. Recent scientific research on the brains of pregnant women supports Noddings’ philosophical sketch. Thus, Noddings’ work contributes to the Explaining Morality Program (EMP). The scientific models of morality in the EMP can become stronger if they can incorporate Noddings’ insights about a maternal evolutionary path to morality.
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Laugier, Sandra. "Wittgenstein and Care Ethics as a Plea for Realism." Philosophies 7, no. 4 (August 4, 2022): 86. http://dx.doi.org/10.3390/philosophies7040086.
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This paper aims to bring together the appeal to the ordinary in the ethics of care and the ‘destruction’ or philosophical subversion which Wittgenstein references in his Philosophical Investigations: Where does our investigation get its importance from, since it seems to destroy everything interesting, all that is great and important? What we are destroying is nothing but houses of cards. The paper pursues a connection between the ethics of care and ordinary language philosophy as represented by Wittgenstein, Austin and Cavell, in particular in a feminist perspective. The central point of Carol Gilligan’s In a Different Voice may not be the idea of a ‘feminine morality’ but a claim for an alternative form of morality. Gilligan’s essay seeks to capture a different, hitherto neglected yet universally present alternative ethical perspective, one easy to ignore because it relates to women and women’s activities. The ethics of care recalls a plea for ‘realism’; in the sense given to it in Cora Diamond’s The Realistic Spirit to mean the necessity of seeing (or attending to) what lies close at hand. Reflection on care brings ethics back to everyday practice much as Wittgenstein sought to bring language back from the metaphysical level to its everyday use.
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Fang, Hongxin. "Non-governmental organization global, volunteerism local: An exploration of moral anthropology." Chinese Journal of Sociology 8, no. 1 (January 2022): 129–62. http://dx.doi.org/10.1177/2057150x211072464.
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This paper is an exploratory study of moral anthropology focused on the local practices of global non-governmental organizations. For more than 10 years, Ruili Women and Children Development Center (the Center) in the southwest border region of China has developed itself into a non-governmental organization that adopts transnational humanitarianism and fosters a spirit of grassroots volunteer dedication. In this paper, two anthropologists’ analytic framework of morality will be examined and my own views on morality/ethics will be discussed in three aspects: morality as norms, morality as doing good, and ethics as affect. The Center came into existence in response to the decline and uncertainty of local morality (morality as norms). Under such conditions, the Center allies itself with transnational humanitarianism to provide much-needed medical care for the sick in the region (morality as doing good). In the process, the Center, mainly consisting of female members, has created a “life-environment” that is in tune with global humanitarianism and an army of devoted volunteers, especially among local HIV-infected women, who have found “ joie” in life itself (ethics as affect). This study hopes to broaden our theoretical and experiential understanding of non-governmental organizations, and of how to improve quality of life in times of social change.
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Rydstrom, Helle. "Gendering morality and providing a feminized ethics of care." HAU: Journal of Ethnographic Theory 13, no. 3 (December 1, 2023): 587–600. http://dx.doi.org/10.1086/728982.
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Mannering, Helenka. "A Rapprochement between Feminist Ethics of Care and Contemporary Theology." Religions 11, no. 4 (April 13, 2020): 185. http://dx.doi.org/10.3390/rel11040185.
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Ethics of care is a relatively new approach to morality, first developed as a feminist ethical theory in the 1980s by Carol Gilligan, Sara Ruddick, and Nel Noddings. It is based on the experience and responsibility of providing care and is distinct from other popular moral philosophies including Kantian moral theory, utilitarianism, or virtue ethics, although it has some similarities to virtue ethics. Founded on a relational ontology, it offers a deeply incisive critique of liberal individualism through ethical reflection. It is also committed to a particularism which recognises the importance of addressing moral problems in the context of lived experience. In this article, after an analysis of the foundational perspectives of care ethics, it will be contended that its central tenets tie in with contemporary approaches in theology, particularly those expressed in the writings of St John Paul II and Benedict XVI. Furthermore, it will be suggested that the anthropological and moral insights of these theologians can offer the ethics of care a deeper ontological and epistemological grounding, hence strengthening its viability and existential appeal.
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Mishra, Aastha. "Elucidating the ontological potential of Care Ethics: Towards a revised narrative of morality." Balkan Journal of Philosophy 15, no. 2 (2023): 155–64. http://dx.doi.org/10.5840/bjp202315220.
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The following paper aims to re-examine the nature of the moral self as expounded by the Care Ethicists with the prime objective of understanding its ontological potential. It will be argued that this philosophical endeavor of examining the nature of the moral self in light of the Care Ethics theory echoes ontological thoughts and ideas that orbit around themes such as relationality, emotionality, and contextuality. The paper seeks to exhaustively explore the moral significance of these detected ontological standards of the Ethics of Care project. Through this engagement, an affinity between the moral and the ontological aspects of Care Ethics shall be identified. Discussing the proposed ontological significance and implication of the care theory, we shall determine if there is a possibility for developing a dialogue between the domain of ethics and ontology, and if so, then consider what the ontological roots of feminist Care Ethics are. Consequently, through this project, we shall present a revised narrative of morality altogether.
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Schwickert, Eva-Maria, and Sarah Clark Miller. "Gender, Morality, and Ethics of Responsibility: Complementing Teleological and Deontological Ethics." Hypatia 20, no. 2 (2005): 164–87. http://dx.doi.org/10.1111/j.1527-2001.2005.tb00474.x.
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This text reconstructs the Kohlberg/Gilligan controversy between a male ethics of justice and a female ethics of care. Using Karl-Otto Apel's transcendental pragmatics, the author argues for a mediation between both models in terms of a reciprocal co-responsibility. Against this backdrop, she defends the circular procedure of an exclusively argumentative-reflexive justification of a normative ethics. From this it follows for feminist ethics that it cannot do without either of the two types of ethics. The goal is to assure the evaluative variety of different types of an ethics of the good without endangering the normative boundaries of a deontological discourse ethics.
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Lee Mi Sik. "Narrative inquiry on experiences and recognition about care-oriented morality of student teachers." KOREAN ELEMENTARY MORAL EDUCATION SOCIETY ll, no. 38 (March 2012): 155–76. http://dx.doi.org/10.17282/ethics.2012..38.155.
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Groves, J. Randall. "A Critique of Purity in Ethics and Religion." Journal of Indian Philosophy and Religion 29 (2024): 44–81. https://doi.org/10.5840/jipr2024293.
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Jonathan Haidt has argued that contemporary philosophy has focused primarily on the ethics of harm/care and fairness/cheating. In his Moral Foundations Theory he argues that this is too constricted a view of morality, and that there are additional modules for loyalty/betrayal module, authority/respect module, liberty/oppression, and purity/sanctity. While Haidt makes a good case for the existence of these extra modules, he does not make a case for treating these modules as philosophically defensible. In this paper, I argue that the purity/sanctity module is particularly problematic. I will argue that the concept of purity has no defensible role in morality and by extension, religion. After making the moral argument I will turn to the instantiation of purity in Judaism and Hinduism, and show that most uses of purity in these religions are pernicious and that they should be “purified of purity.” I will build on Joshua Greene’s argument that morality evolves not to produce universal morality, but always a tribal morality.. Religion functions the same way, evolving to benefit the tribe by facilitating cooperation and avoiding free riders. Purity, like sacrifice, in this view had an evolutionary function at one time, but we no longer need purity for its evolutionary reasons-to facilitate cooperation and deter free riders.
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Houbeish, Houda. "Humanitarian Communication Through the Lens of Feminist Ethics of Care." Stream: Interdisciplinary Journal of Communication 13, no. 1 (November 5, 2021): 17–36. http://dx.doi.org/10.21810/strm.v13i1.307.
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Ethics are the driving force of the humanitarian field, a domain that has been governed by general and universal ethical principles. Researchers have largely focused on studying the organizational commitment to these principles, paying less attention to the role-specific ethics of this field. Moreover, researchers who consider the humanitarian field from a media studies lens have often focused on media representation, while questions about communication as practice are sidelined. In this paper, I approach humanitarian ethics with a particular focus on role morality and communication practices. With a particular focus on the role of a humanitarian communications specialist, I argue, in this paper, that the feminist ethics of care is a useful ethical framework that can guide communication specialists to better practices when they are in the field of operation. I also answer the following research questions: What are the main ethical principles that humanitarian communication specialists are expected to observe as humanitarians? Why are these principles insufficient? How might feminist ethics of care fill the gap left by current humanitarian principles and what would be the added value of this framework for practicing humanitarian communication? To answer, I ground my approach in an experiential understanding built from my personal experience as a humanitarian communications specialist. Second, I offer a literature review to highlight the common ground between humanitarian ethics and the feminist ethics of care and the added value of the feminist ethics of care why applied by humanitarian communication specialists. Third, I provide some examples of communications practices that may follow the feminist ethics of care model.
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Barnhill, Anne. "Bringing the Body Back to Sexual Ethics." Hypatia 28, no. 1 (2013): 1–17. http://dx.doi.org/10.1111/j.1527-2001.2011.01243.x.
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The body and bodily experience make little appearance in analytic moral philosophy. This is true even of analytic sexual ethics—the one area of ethical inquiry we might have expected to give a starring role to bodily experience. I take a small step toward remedying that by identifying one way in which the bodily experience of sex is ethically significant: some of the physical actions of sex have a default expressive significance, conveying trust, affection, care, sensitivity, enjoyment, and pleasure. When people having sex don't in fact have these feelings, the sex can be misleading, even if they've antecedently communicated that they don't have these feelings. This account of how sex can mislead is inspired by a perhaps surprising source, Catholic sexual morality. Analytic sexual ethicists could benefit from emulating Catholic sexual morality's attentiveness to the bodily nature of sex and its ethical significance.
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Znagovan, Alexandru. "Morality, ethics, and professional deontology: non-traditional sources of medico-pharmaceutical law." Moldovan Journal of Health Sciences 10, no. 1 (April 2023): 65–72. http://dx.doi.org/10.52645/mjhs.2023.1.10.
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Introduction. Moral, ethical, and professional deontological rules have a substantial impact on the social relations of legal regulation regarding liability for abuses and violations of citizens’ rights – people taking medication – patients as part of the health care system. The identification of the place and role of moral norms, ethics, and professional deontology, their quality as specific non-traditional primary sources in the development of the health care system, and the sub-branch of pharmaceutical law in the Republic of Moldova were the focus of the present study. Material and methods. The secondary descriptive synthesis study of normative-legal acts as primary specific non-traditional sources, viewed through the lens of the protection of the rights of the consumer of medicines, the patient – the ultimate beneficiary of the social relations in the field of health care – spanned the years 1991 to 2021. The most relevant sources subject to analysis are the Constitution of the Republic of Moldova, the Code of Ethics for doctors and pharmacists in the Republic of Moldova, laws, and sub-legislative acts, etc. The study is based on the use of several recognized techniques and methods of analysis: systemic approach, synthesis, logical-legal deduction, content and comparative analysis, etc. Results. Both the literature and recognized authors state that respect for moral, ethical, bioethical, and professional deontological norms in the field of health care has always been highly appreciated in society, which has led to the recognition of the nobility of medical and pharmaceutical activity. The results presented in this paper have made it possible to highlight aspects that recommend that the investigation of the role of legal regulation in medical and pharmaceutical activities also question the place and role of moral, ethical, and bioethical norms, as they generally have the same thematic orientation and influence on law, legislation, the practice of applying the law, and vice versa. Conclusions. The accomplished study allowed the identification of the dialectical and organic unity between moral, ethical, bioethical, and deontological sources with the rules of law - the moral-legal foundation of medico-pharmaceutical law. The consolidation of legal and moral norms demonstrates the structuring of the sub-branch of medico-pharmaceutical law. The analysis of the normative-legal acts in the Republic of Moldova confirms both the functionality of the „moral-ethics-deontology-law” system and the importance given to the protection of the rights of the consumer of medicines, the patient, as the ultimate beneficiary of social relations in the field of health care.
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Gita Dwi Mutia, Mainar Fitri, Rike Juliansari, and Eva Siti Fadilla. "ETIKA PENGGUNAAN MEDIA SOSIAL SESUAI SILA KEDUA." JURNAL MULTIDISIPLIN ILMU AKADEMIK 1, no. 5 (October 19, 2024): 281–84. https://doi.org/10.61722/jmia.v1i5.2702.
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The increasingly massive use of social media requires special attention to the ethics carried out by its users. The second principle of Pancasila, "Just and Civilized Humanity," emphasizes the importance of respecting human values, justice and morality in social interactions, including in the digital world. In the context of social media, ethical use in accordance with the second principle includes mutual respect, maintaining good manners, and not spreading hate speech, hoaxes, or content that harms other people. Users are expected to be able to show empathy, care about the welfare of others, and uphold fairness in interactions. This research aims to analyze the importance of applying ethics based on the second principle of Pancasila in maintaining harmony and morality in the digital space, as well as the positive impact of its application on the quality of social communication.
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Munkeby, Hilde, Aud Moe, Grete Bratberg, and Siri A. Devik. "‘Ethics Between the Lines’ – Nurses’ Experiences of Ethical Challenges in Long-Term Care." Global Qualitative Nursing Research 8 (January 2021): 233339362110600. http://dx.doi.org/10.1177/23333936211060036.
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In long-term care, ethical challenges are becoming increasingly apparent as the number of older patients with complex care needs increases, in parallel with growing demands for more cost-efficient care. Scarce resources, cross-pressure and value conflicts are associated with missed care, moral stress and nurses wanting to leave the profession. Through five focus group interviews, this study aimed to explore how nurses working in nursing homes and homecare services perceive, experience and manage ethical challenges in everyday work. Content analysis revealed three main themes: striving to do good; failing and being let down and getting rid of frustrations and learning from experiences. The nurses’ morality was mainly expressed through emotions that arose in specific situations. Dedicated spaces for ethical reflection and leaders who recognize that organizational conditions affect the individual nurse-patient relationship are required. Facilitating ethical reflection is an important leadership responsibility, which may also require leaders to actually participate.
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Yuan, Lijun. "Ethics of Care and Concept of Jen: A Reply to Chenyang Li." Hypatia 17, no. 1 (2002): 107–30. http://dx.doi.org/10.1111/j.1527-2001.2002.tb00682.x.
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This comparative study of the ethics of care and the Confucian concept of jen argue against two assumptions made by Chenyang Li in his own study of these two traditions. Against him, I argue that a “feminine” morality is not adequate to address human equality, and that care-orientated theories like jen and care seem incompatible with the feminist commitment to oppose the subjection of women.
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Gürsoy, Ali Özgür. "Beyond Critique and Polemic: Public Debate On and Offline as a Test for the Ethics of Care." Üsküdar Üniversitesi Sosyal Bilimler Dergisi 9, no. 17 (November 2023): 61–77. http://dx.doi.org/10.32739/uskudarsbd.9.17.132.
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This article investigates the state of public communication on and offline as a test case for the viability of care ethics to deal with the fundamental disagreements that characterize our communicative interactions. The argument proceeds in four steps. First, I adumbrate two styles of argumentation that I link with two influential modern ethical theories, the critical-deontological and the polemical-utilitarian. I claim that restricting ourselves to these four terms imprisons us to oscillations between two apparently incompatible frameworks that picture public communication either in normative terms or in terms of power politics. Second, I claim that care ethics offers promising conceptual and normative resources to overcome these oscillations between critique and polemic. Third, I show how this is the case because of the unique way in which care ethics seeks to overcome the opposition between dependence and independence by reconfiguring the standard picture of the separation between morality and politics. Finally, I claim that the real limitation of care ethics is not to be found in its lack of universalizable norms or precise standards, but rather in its insufficient questioning of the extent to which disagreement as dissensus might characterize contemporary politics.
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Hanssen, Ingrid, and Phuong Thai Minh Tran. "The influence of individualistic and collectivistic morality on dementia care choices." Nursing Ethics 26, no. 7-8 (September 10, 2018): 2047–57. http://dx.doi.org/10.1177/0969733018791342.
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Background: If collectivistic-oriented family carers choose professional care for dependents with dementia, they risk being stigmatised as failing their obligation. This may influence dementia care choices. Research question: How may individualistic and collectivistic values influence choices in dementia care? Method: Qualitative design with in-depth interviews with a total of 29 nurses, 13 family members in Norway and the Balkans and 3 Norwegian dementia care coordinators. A hermeneutic content-focused analysis was used. Ethical considerations: Ethical approval was obtained from the Regional Ethics Committee for Research, South-Eastern Norway, and the nursing homes’ leadership. Findings: Family domain reasons why institutionalisation of dependents with dementia was seen as a last resort: obligation towards family members, particularly parents; worry about other family members’ reactions and inability to cope with the care for the person with dementia. Social domain reasons: feelings of shame and stigma regarding dementia, particularly in connection with institutionalisation of family members. Discussion: Children’s obligation towards their parents is an important aspect of the morality of collectivistic societies. Institutionalising parents with dementia may cause feelings of guilt and shame and worry about being stigmatised and ostracised. To avoid blame and rejection, caregiver(s) try to keep the fact that family members have dementia ‘in the family’. The decision to accept professional healthcare for dependents with severe dementia or have them admitted to a geriatric institution was postponed as long as possible. Conclusion: Family care morality may constitute a significant barrier against seeking professional help for persons with dementia, a barrier based on the expectation that the family will care for their old, even when suffering from severe dementia. Hence, stigma and shame may significantly affect the provision of care. Culturally tailored information may encourage family carers to seek professional help before the disruptive influence of the disease makes institutionalisation the only feasible option.
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Gheaus, Anca. "The Role of Love in Animal Ethics." Hypatia 27, no. 3 (2012): 583–600. http://dx.doi.org/10.1111/j.1527-2001.2012.01284.x.
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Philosophers working on animal ethics have focused, with good reason, on the wrongness of cruelty toward animals and of devaluing their lives. I argue that the theoretical resources of animal ethics are far from exhausted. Moreover, reflection on what makes animals ethically significant is relevant for thinking about the roots of morality and therefore about ethical relationships between human beings. I rely on a normative approach to animal ethics grounded in the importance of meeting needs in general and, in particular, needs for affection and companionship. I draw on testimonies of shared love between people and animals, and on Raimond Gaita's work on the importance of emotional connections between creatures who are similarly needy. The ethics of care, which attaches special importance to meeting needs, provides an integrative theoretical framework.
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Bayu Fermadi. "Konsep Etika Religius Ibnu Athā’illah Al-Sakandarī." Asy-Syari’ah : Jurnal Hukum Islam 4, no. 2 (January 1, 2019): 127–50. http://dx.doi.org/10.36835/assyariah.v4i2.105.
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Abstract: Ethics is a social action that continues to affect, reflect all human actions in general, whether the actions are good or bad. Universal, ethics can be interpreted as a form of custom, custom, morals, character, feelings and attitude. the concept of ethics in general can not be separated from the base that affects the formation of ethics is the religion of Islam (Islam islamic) which became the main source of ethical review process - religious reading - in the reality of everyday life. In Islam's view the construction of the above ethics is built through several processes, theological, theological, the morality, the scriptural, the philosophical ethics. The striking difference that religious ethics holds is primarily rooted in the Qur'an and as-Hadith, which significantly tends to divest the dialectics and focus on attempts to expel the spirit of Islamic morality in a more specific way to the study of religious ethics of Ibnu Athā ' god trying to get out of the craze of developing thoughts and passively choosing social problems. So came the concept of religious ethics that are universal like sincere, patient, honest and trustworthy.
Keywords: Religious Ethics, Ibnu Athā'illah Al-Sakandarī
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Abma, Tineke A., Merel Visse, Anders Hanberger, Helen Simons, and Jennifer C. Greene. "Enriching evaluation practice through care ethics." Evaluation 26, no. 2 (April 2020): 131–46. http://dx.doi.org/10.1177/1356389019893402.
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Recently, several authors have called for a critical assessment of the normative dimensions of evaluation practice. This article responds to this call by demonstrating how evaluation practice can be enriched through deliberate engagement with care ethics. Care ethics has a relational and practice view of morality and places caring relationships and responsibilities at the forefront of our being in the world. We will demonstrate how care ethics, in particular Joan Tronto’s moral-political theory of democratic caring, can help evaluators to reshape our way of working by placing caring and relationality at the centre of our evaluative work. Care ethics as a normative orientation for evaluation stretches beyond professional codes of conduct, and rule- or principled-based behaviour. It is part of everything we do or not do, how we interact with others, and what kinds of relationships we forge in our practice. This is illustrated with two examples: a democratic evaluation of a programme for refugee children in Sweden; and a responsive evaluation of a programme for neighbours of people with an intellectual disability in The Netherlands. Both examples show that a caring ethos offers a promising pathway to address the larger political, public issues of our times through the interrogation of un-caring practices. We conclude a caring ethos can help evaluators to strengthen a caring society that builds on people’s deeply felt need to care, to relate, and to connect within and across communities.
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Hershenov, David B. "Pathocentric Health Care and a Minimal Internal Morality of Medicine." Journal of Medicine and Philosophy: A Forum for Bioethics and Philosophy of Medicine 45, no. 1 (December 16, 2019): 16–27. http://dx.doi.org/10.1093/jmp/jhz034.
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Abstract Christopher Boorse is very skeptical of there being a pathocentric internal morality of medicine. Boorse argues that doctors have always engaged in activities other than healing, and so no internal morality of medicine can provide objections to euthanasia, contraception, sterilization, and other practices not aimed at fighting pathologies. Objections to these activities have to come from outside of medicine. I first argue that Boorse fails to appreciate that such widespread practices are compatible with medicine being essentially pathocentric. Then I contend that the pathocentric essence, properly understood, does not prohibit physicians from engaging in actions that are not aimed at combating pathologies, but rather supports an internal morality of medicine that allows medical providers to refuse without penalty to engage in practices that promote pathologies.
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Molas, Andrew. "The Compatibility of Hegelian Recognition and Morality with the Ethics of Care." Journal of the British Society for Phenomenology 50, no. 4 (May 13, 2019): 285–304. http://dx.doi.org/10.1080/00071773.2019.1615233.
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Smith, Matthew Noah, and Stephen Darwall. "Interview with Stephen Darwall, University of Michigan." Yale Philosophy Review 4 (2008): 65–76. http://dx.doi.org/10.5840/ypr200847.
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Stephen Darwall is the John Dewey Distinguished University Professor of Philosophy at the University of Michigan. [Editor’s note: since this interview was conducted, Darwall has been named the Andrew Downey Orrick Professor of Philosophy at Yale University. The University of Michigan has designated him the John Dewey Distinguished University Professor Emeritus.] His research has centered on the foundations and history of ethics and moral theory, and he is the author of several important works in these areas, including: Impartial Reason (1983), The British Moralists and the Internal 'Ought': 1640-1740 (1995), Philosophical Ethics (1988), Welfare and Rational Care (2002), and The Second-Person Standpoint: Morality, Respect, and Accountability (2006). This interview was conducted by Matthew Noah Smith, Assistant Professor of Philosophy at Yale University, whose work focuses on political theory and the philosophy of law.
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Delmar,, Charlotte. "Becoming Whole: Kari Martinsen’s Philosophy of Care – Selected Concepts and Impact on Clinical Nursing." International Journal of Human Caring 17, no. 3 (April 2013): 20–28. http://dx.doi.org/10.20467/1091-5710.17.3.20.
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There seems to be a schism between philosophical descriptions of care ethics and nurses’ concrete experiences with nurse-patient collaboration. The article uses the Norwegian doctor of philosophy Kari Martinsen’s phenomenological philosophy of care as a framework to reflect on and connect to the impact on nursing. Nursing as a relationship-based moral practice is understood in the light of the philosophy of connected relations, the source of morality, and the concrete practical situation. Love, trust and power reflect the ethical demand in the concrete and asymmetrical nurse-patient relationship. Becoming whole; nursing practice and a philosophy of care are to be understood as intertwined.
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Flower, Michael, and Maurice Hamington. "Care Ethics, Bruno Latour, and the Anthropocene." Philosophies 7, no. 2 (March 14, 2022): 31. http://dx.doi.org/10.3390/philosophies7020031.
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Bruno Latour is one of the founding figures in social network theory and a broadly influential systems thinker. Although his work has always been relational, little scholarship has engaged the relational morality, ontology, and epistemology of feminist care ethics with Latour’s actor–network theory. This article is intended as a translation and a prompt to spur further interactions. Latour’s recent publications, in particular, have focused on the new climate regime of the Anthropocene. Care theorists are just beginning to address posthuman approaches to care. The argument here is that Latourian analysis is helpful for such explorations, given that caring for the earth and its inhabitants is the dire moral challenge of our time. The aim here is not to characterize Latour as a care theorist but rather as a provocative scholar who has much to say that is significant to care thinking. We begin with a brief introduction to Latour’s scholarship and lexicon, followed by a discussion of care theorist Puig de la Bellacasa’s work on Latour. We then explore recent work on care and the environment consistent with a Latourian approach. The conclusion reinforces the notion that valuing relationality across humans and non-human matter is essential to confronting the Anthropocene.
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Sergeev, V. V., and I. A. Shmelev. "The combination of moral and law norms in regulation of medical activity." Problems of Social Hygiene, Public Health and History of Medicine 31, no. 1 (December 15, 2023): 88–92. http://dx.doi.org/10.32687/0869-866x-2023-31-1-88-92.
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The article considers proposals developed according results of the study and targeted on improving social regulation of medical activities on basis of complex institutional approach. The complexity of approach lies in the fact that in regulation of public relations in health care opposition between norms of law and norms of morality is not allowed because in medicine they inter-condition and inter-complement each other. The institutional aspect of approach is reflected in tight interaction of moral and legal foundations, as well as in mechanisms of implementation of social standardization of specific sphere of medical activity. The formalized model of integrated institutional approach is presented. The importance of bioethics, in which principle of inter-complementarity of morality and law is realized to its maximum extent is emphasized. The significance of structural principles of bioethics that characterize totality of stable relationships of subjects of medical intervention is highlighted. The emphasis is made on interrelation between principles of bioethics and medical ethics, on norms of medical ethics, that largely determine content of professional duty of physician. The norms of medical ethics are grouped into three systems: “doctor-patient”, “doctor-colleague” and “doctor-society” that are contained in international ethical documents and “The Code of Professional Ethics for Physicians” of the Russian Federation. The importance of internal and external mechanisms of implementation of complex social regulation of medical activity is marked.
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Boeré, Robyn. "How can we love what we don’t know?: Children and ecological care." Theology in Scotland 28, no. 2 (October 22, 2021): 32–46. http://dx.doi.org/10.15664/tis.v28i2.2325.
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This article addresses the intersection of child ethics and ecological ethics, arguing that ecological care should be viewed as a shared endeavour between children and adults, where each have something to offer to and learn from the other. It is incumbent on adults to foster an embodied, intimate relationship with nature as something that is key to children’s moral development, including their morality of ecological care. This perspective also provides a model of discipleship for adults, characterised as a Rahnerian environmentally-conscious second childhood: by recollecting, observing and mimicking children’s relationship with nature, adults can learn to become like them in their care for the earth.
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Dillon, Robin S. "Respect And Care: Toward Moral Integration1." Canadian Journal of Philosophy 22, no. 1 (March 1992): 105–31. http://dx.doi.org/10.1080/00455091.1992.10717273.
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In her provocative discussion of the challenge posed to the traditional impartialist, justice-focused conception of morality by the new-wave care perspective in ethics, Annette Baier calls for ‘a “marriage” of the old male and newly articulated female ... moral wisdom,’ to produce a new ‘cooperative’ moral theory that ‘harmonize[s] justice and care.’ I want in this paper to play matchmaker, proposing one possible conjugal bonding: a union of two apparently dissimilar modes of what Nel Noddings calls ‘meeting the other morally,’ a wedding of respect and care.
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Gheaus, Anca. "How Much of What Matters Can We Redistribute? Love, Justice, and Luck." Hypatia 24, no. 4 (2009): 63–83. http://dx.doi.org/10.1111/j.1527-2001.2009.01058.x.
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By meeting needs for individualized love and relatedness, the care we receive deeply shapes our social and economic chances and therefore represents a form of luck. Hence, distributive justice requires a fair distribution of care in society. I look at different ways of ensuring this and argue that full redistribution of care is beyond our reach. I conclude that a strong individual morality informed by an ethics of care is a necessary complement of well-designed institutions.
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Magnuson, Douglas. "Essential Moral Sources of Ethical Standards in Child and Youth Care Work." Journal of Child and Youth Care Work 24 (November 17, 2020): 27–33. http://dx.doi.org/10.5195/jcycw.2012.42.
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It is proposed that an ethical framework for child and youth care practice should take into account the differences between descriptive ethical inquiry on the one hand and normative and analytical ethical inquiry on the other. This will help us avoid the error of deriving our ethical principles from our practices, when in fact what we need is a moral criterion originating outside our practice that is not based on efficiency. Mattingly (1995) suggests this in recommending that we “Develop an ethical vision.” This ethical vision should take into account the domains of morality proposed by Taylor (1989), including respect for human life, issues of what makes a rich, meaningful life, and ideas about dignity. Doing so may provide a moral foundation not just for a code of ethics, but a moral framework for evaluating the entire range of our practice with children and youth.
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Rutler, Tracy L. "An Alternative Revolution: Isabelle de Charrière’s Politics of Care." Eighteenth-Century Fiction 36, no. 1 (January 1, 2024): 91–110. http://dx.doi.org/10.3138/ecf.36.1.91.
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How does patriotism shape societies? What might it look like if patriotism were aligned with care rather than violence? In this article, I analyze Dutch-Swiss author Isabelle de Charrière’s novel Trois femmes (1797) through the lens of care ethics, particularly Sarah Clark Miller’s notion of a “duty to care.” Charrière’s novel examines the limits of Enlightenment theories of moralism (especially Kantian morality and duty) by putting theory into practice with a group of three women: a former French aristocrat, a wealthy mixed-race Creole woman, and an Alsatian servant. The three women live together as immigrants in Germany after fleeing France in the aftermath of the French Revolution, and they are bound together by a shared love of country. I propose that Charrière blends patriotism and care in radical ways that break down hierarchies of gender, race, and class and that belie the fiction of equality promised by the French Revolution.
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Arzhang, Ardavan, Abozar Abozar Fadakar Davarani, and Mohammad Nozari Ferdowsieh. "The jurisprudential foundations of Iran’s criminal policy concerning the spread of prostitution covered in the 2013 Penal Code." Ius Humani. Law Journal 7 (February 2, 2018): 53–66. http://dx.doi.org/10.31207/ih.v7i0.184.
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The legislator has acted to criminalize the field of public chastity in order to preserve public morality; one of these cases considers prostitution. Publication of some news and images, especially those that may appear today in various mass media, such as Internet websites, certainly leads to the dissemination and spread of content that contradicts public morality and ethics, that confronts ethical norms and values. That’s why the publication of such information is prohibited by law. Concerning the spread of prostitution, this paper analyzes two instances of abuse, that contradict public morality and are related to each other. The main question in this paper is, what does the Iranian criminal policy do against the spread of prostitution, covered in the Islamic Penal Code approved in 2013? After an introduction (Chapter I), we analyze some jurisprudential concepts and principles related with this matter (Chapter II). In Chapter III we see some examples of the spread of prostitution in domestic law. Finally, we take care of the role of corruption in the spread of prostitution (Chapter IV) and then we resume some conclusions (Chapter V).
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Sverstyuk, Ye. "About Christian Ethics at School." Ukrainian Religious Studies, no. 36 (October 25, 2005): 226–29. http://dx.doi.org/10.32420/2005.36.1680.
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The constitutional provision for the separation of the Church and the State has been in existence for over 200 years. They are now referring to it, no longer remembering how it came about. The fact is that the French Revolution of 1789 was anti-feudal and anticlerical. It separated the affairs of the state from the ecclesiastical so that bishops and cardinals would govern the Church, not the state. The 1917 revolution in Russia also tore the triumvirate of "statehood, orthodoxy, nationality." The state and the Church should have existed separately. The Bolsheviks rejected the old state and the Church, but in their legislation in 1919 the Decree recorded the separation of the Church from the state and the school from the Church. Because they disregarded law, morality and religion and absolutized the state, the state, and especially its punitive organs, trampled on morality, ethics, religion, clergy and their defenders ...
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Jochemsen, Henk. "NORMATIVE PRACTICES AS AN INTERMEDIATE BETWEEN THEORETICAL ETHICS AND MORALITY." Philosophia Reformata 71, no. 1 (December 2, 2006): 96–112. http://dx.doi.org/10.1163/22116117-90000377.
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One of the career options Ede Christian University for higher professional education (CHE) offers is nursing. As a Christian professional school, the ECU provides learning environments for nursing students to become professionals who are to exhibit a Christian life style, values and professional ethics. Nursing graduates of our school in general may have a Christian disposition regarding major issues in health care like displaying respect for patients, having a correct attitude, practising informed consent, displaying confidentiality, and avoiding euthanasia etc. A worrying development for educators, though, is that often within a year after their graduation these young nursing professionals may adopt the secularized behaviour predominant in their workplace, even when that behaviour in some respects contrasts with the values they internalized during their nursing education. (Fortunately, it can also be noted that later in their career, the graduates of our school may return to the values and norms they once learned at school. What on first sight did not seem ‘practical’ to adhere to in the workplace, some do come to recognize as essential for their own morally competent performance of their practice). Apparently, the shaping force of the social context of a professional practice can be stronger than the personal beliefs young professionals adopt before their graduation.
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Bubeck, Diemut. "The Ethic of Care and Feminist Morality." Women’s Philosophy Review, no. 12 (1994): 17–19. http://dx.doi.org/10.5840/wpr1994129.
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Lecomte, Louise, Flora Antoniazzi, and Florence Villesèche. "Business, porn, and morality: What morality do feminist pornographers construct for their practice?" Organization 31, no. 5 (June 20, 2024): 801–19. http://dx.doi.org/10.1177/13505084241245409.
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Feminist porn can be defined as pornography that is infused with feminist values and ideals when it comes to what the product looks like, how it is produced, and also consumed. Still, as a segment of the pornography industry, feminist porn is a cultural product made for profit. In this paper, focusing on feminist pornographers, we expand on limited discussions of pornography in management and organization studies by exploring how the inclusion of feminist ideals in pornography practices might be reconciled with the constraints of operating in a for-profit market. At the intersection of business ethics and the sociology of morality we ask: What morality do feminist pornographers construct for their practice? To answer this question, we analyze a media data corpus consisting of articles, podcasts, and videos where feminist pornographers are interviewed, alongside supplementary interviews and archival data. On this basis, we reconstruct three evaluative norms that constitute a morality of feminist porn: (1) Enabling diversity and difference; (2) Ensuring quality and care; and (3) Connecting values and valuation. We show the variations and tensions in these and discuss the implications for a feminist (re)organizing of pornography.
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Self, Donnie J., DeWitt C. Baldwin, and Fredric D. Wolinsky. "Further Exploration of the Relationship Between Medical Education and Moral Development." Cambridge Quarterly of Healthcare Ethics 5, no. 3 (1996): 444–49. http://dx.doi.org/10.1017/s0963180100007271.
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In the wake of a pilot study that indicated that the experience of medical education appears to Inhibit moral development In medical students, increased attention needs to be given to the structure of medical education and the Influence it has on medical students. Interest in ethics and moral reasoning has become widespread in many aspects of professional and public life. Society has exhibited great interest in the ethical issues confronting physicians today. Considerable effort has been undertaken to train medical students, interns, and residents In how to reason through medical-ethical dilemmas. Media attention has focused on Issues such as abortion, euthanasia, care of severely handicapped infants, organ transplantation, and so forth, producing heated debates in both the professional and lay literature over the morality of the various positions. The curriculum of medical education has paralleled and reflected this general Interest in medical ethics. Most medical schools now offer, and frequently require, course work in ethics. However, further research Is needed to better characterize and understand the relationship of medical education to moral development.
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Mondal, Deepika. "A Comparative Study between the View of Nel Nodding and Gilligan on Ethics of Care and Moral Education." Asian Journal of Education and Social Studies 49, no. 4 (November 27, 2023): 1–6. http://dx.doi.org/10.9734/ajess/2023/v49i41181.
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One of the earliest comprehensive theories of care was offered by American philosopher Nel Nodding, who also contended that caring is the basis of morality. According to her, connections are an essential part of being it is to be human, and one's relationships with other people help determine who they are as a person. Modeling, dialogue, practice, and confirmation are the four main elements of education from the standpoint of care, according to Nel Nodding. The purpose of this research was to find out the nature of the ethics of care proposed by Nel Nodding, analyze Nodding’s Moral Education and find out different components of it, and Compare the perception Nel Nodding and Gilligan with respect to ethics of care and moral education. It is qualitative research. The researcher used different Primary and secondary data sources to gather data for this research. As primary sources, the researcher used different published documents by Nel Nodding [1-8] and Gilligan [9-11] and as secondary sources [12,13,14,15] the researcher different journal articles. The findings of this study were Nodding can provide a framework for addressing a wide range of ethical issues, from interpersonal interactions to universal problems like poverty and environmental degradation. In addition to her work, a more comprehensive and compassionate approach to ethics has resulted from her emphasis on the value of loving relationships and emotional intelligence in moral decision-making.
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Fermadi, Bayu. "HUMANISME SEBAGAI DASAR PEMBENTUKAN ETIKA RELIGIUS; DALAM PERSPEKTIF IBNU ATHĀ’ILLAH AL-SAKANDARĪ." JURNAL ISLAM NUSANTARA 2, no. 1 (June 24, 2018): 72. http://dx.doi.org/10.33852/jurnalin.v2i1.71.
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At the level of reality, ethics is a social action that can affect all human social action, whether he is good or bad. Universal, the realization of the roles and actions referred to, can not be separated from the internalization of social values that influence it and one of them is about ethics. Therefore, this study wants to build ethics through Ibnu Athā'illah's thought concept with his religious humanism as a process towards the formation of the ethics. In the view of Ibn Athā'illah social ethics can be built through several processes, namely religious, theological, morality, scriptural, philosophical ethics. The striking difference that religious ethics holds is primarily rooted in the Qur'an and as-Hadith, which significantly tends to release the dialectics and focuses on efforts to expel the spirit of Islamic morality in a more specific way to the study of religious ethics of Ibnu Athā 'illah that tries to get out of the craze of developing thoughts and passively chooses social problems. So came the concept of religious ethics that are universal like sincere, patient, honest and trustworthy.
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Alamri, Dawla S. "Shakespeare’s and Shawqi’s Cleopatra: Portrayals of a Woman’s Moral Dilemma." International Journal of Linguistics, Literature and Translation 5, no. 4 (April 5, 2022): 76–85. http://dx.doi.org/10.32996/ijllt.2022.5.4.10.
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This paper offers a comparative reading of Cleopatra, the most famous Egyptian queen in history, as portrayed by William Shakespeare in Antony and Cleopatra (1606) and Ahamad Shawqi in Mas’ra’ Cleopatra, (Death of Cleopatra) (1927). It aims at analyzing both portrayals from developmental psychological and feminist perspectives demonstrated particularly in Carol Gilligan’s theories. Gilligan explored the development of women’s morality and ethics of care in her influential book In a Different Voice (1982) and other subsequent publications. The aim is to investigate how Shakespeare and Shawqi portray her as a female protagonist, her manner of thinking, and her system of values. Cleopatra’s dilemma as a woman in her different roles as a queen, political leader, wife, mother, and lover is examined in the light of these theories of ethics of care/ justice and the power im/balance between the sexes. The methodology used in this study integrates Gilligan’s perspectives of women’s concepts of the self, morality, and how women handle issues of conflict and moral choices. The study reveals how both dramatists successfully portray Cleopatra’s moral reasoning with its different dynamics, struggling with her conflicts, choices, and decisions to find her own moral voice and self.
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Hamington, Maurice. "Care Ethics and Engaging Intersectional Difference through the Body." Critical Philosophy of Race 3, no. 1 (January 1, 2015): 79–100. http://dx.doi.org/10.5325/critphilrace.3.1.79.
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Abstract This article suggests that one means for empathetically and imaginatively engaging the intersectional differences of otherness to find commonality while still honoring, recognizing, and celebrating those differences is found in the notion of embodied care—the framing of feminist care ethics in terms of its physical elements. Because embodiment remains a common denominator among humans despite the strength of intersectional differences, the body is an important means of connectivity and thus a basis for at least partial understanding between embodied beings. However, this is a humble commonality born out of responsiveness and listening because the body is also the site of inscribed differences. Authentic care is always responsive and thus respectful of the one cared for. Framing care as performed bodily actions is an effort to capture a corporal basis for morality that has the potential to help us negotiate powerful narratives of socially constructed otherness in order to engage identity-based injustice without silencing the voices and experiences of difference and dissent. Care is described as a performance of the body/self, and how such performances of the body can spark understanding across intersectional differences. The article suggests dramaturgical exercises for developing skills of caring for unfamiliar others.
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Mitrofanov, D. А. "Codes of Professional Ethics in the System of Regulation of Corporate Relations." Journal of Law and Administration 20, no. 1 (May 31, 2024): 147–58. http://dx.doi.org/10.24833/2073-8420-2024-1-70-147-158.
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Introduction. The article presents a study of the feasibility of having corporate codes of ethics in corporations that have different statutory goals, examines questions about the correlation between business and moral rules, the role of ethical codes in the management of corporations, the practical benefits, “payback” of codes and attracting investments.Materials and methods. The methodological basis of the study was the following general scientific and special methods of cognition of legal phenomena and processes: the method of system-structural analysis; method of synthesis of social and legal phenomena; comparative legal method; formal logical method.Research results. As a result of the study, the Author came to the conclusion that the presence of codes of professional ethics is an indicator of the moral maturity of a society (in our case, a corporation), which can independently regulate the behavior of its members without the help of the state.Regardless of the degree of connection between codes of ethics and federal legislation, their blanket nature or sovereignty, corporate codes of ethics remain one of the most important tools for managing the activities of a corporation and regulating corporate relations.Examining the codes of ethics of corporations, it can be stated that, when integrated with the law, they have a positive impact on increasing the efficiency of the corporation and the formation of a morally oriented corporate culture.The inclusion of ESG principles in corporate codes of ethics increases the company’s responsibility in the field of environmental protection and brings corporations to a new level of social significance. In turn, this leads to the socialization of the business and helps to increase the business reputation of the corporation.Discussion and conclusion. The study of corporate codes of ethics allows us to draw conclusions that, having the status of a corporate regulatory legal act, it is a flexible and full-fledged tool for managing a corporation.The interaction of law and morality in corporations is implemented through a new model of influence on management, where the norms of ethics and morality are intertwined with legal mechanisms to achieve a synergistic effect - the formation of a unique corporate culture.The practical uniformity of the categories of morality and ethics used in corporate codes of ethics provides grounds for the development of universal ethical principles for their mandatory use in these acts.