Journal articles on the topic 'Ethics; Law and ethics; Right and wrong'
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Everett, Catherine. "Ethics – a question of right or wrong." Computer Fraud & Security 2009, no. 2 (February 2009): 11–13. http://dx.doi.org/10.1016/s1361-3723(09)70020-x.
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Enriquez, Juan. "Right/Wrong: How Technology Transforms Our Ethics." Perspectives on Science and Christian Faith 73, no. 2 (June 2021): 124–26. http://dx.doi.org/10.56315/pscf6-21enriquez.
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RIGHT/WRONG: How Technology Transforms Our Ethics by Juan Enríquez. Cambridge, MA: The MIT Press, 2020. 304 pages. Hardcover; $24.95. ISBN: 9780262044424. *Right/Wrong: How Technology Transforms Our Ethics made me angry, made me think, made me research, made me discuss, made me agree, made me disagree ... and it turns out that is what the author was hoping for. His goal was to get people interested in ethics again. His point was that "technology provides alternatives that can fundamentally alter our notion of what is right and what is wrong." Ethics, he believes, often do (and should) evolve, and technology is increasingly becoming the catalyst for this evolution. He states that this book is not the classic "scholarly" book that provides answers, but one that he hopes will incite debate and provoke questions regarding the status quo. *As a computer scientist, I expected "technology" to be digital technology, but Enríquez uses a broader, and probably more proper, definition. Though he doesn't provide a formal definition, it appears to be something like "applied scientific knowledge." His definition of technology encompasses birth control, medications, gene editing, machines from the industrial revolution, and lab-grown beef, among other examples. *Enríquez begins the book with examples of what he means by technology influencing what we see as ethical. One example is the advent of birth control. The use of birth control afforded women more opportunities in education and career development. This, in turn, allowed them more financial independence which lessened their need to stay in abusive marriages. Even without the aspect of divorce, today many would look back and see the lack of education and career opportunities for women as unethical treatment. Birth control allowed for and encouraged more-ethical treatment of women. *Enríquez also looks to the future with the more contemporary example of gene editing. Many people today are appalled at the idea of editing a baby's DNA, even with the intent of preventing future diseases. They see it as unethical. Could it be that in the future our kids and grandkids will be appalled at how unethical we were for not editing their genes to avoid the cancer that they now face? *A third example of technology influencing our ethics is related to meat production. Currently, almost all of the meat we consume is a result of raising and slaughtering animals. Present-day technologies, however, allow for lab-grown beef. When this product becomes more affordable and perhaps the norm, will future generations regard us as unethical for the "cruelty-ridden" steaks and burgers that we consumed? *Throughout the book, Enríquez addresses controversial issues, including the educational system, mass incarceration, drug legalization, mental health, climate change, and warfare. There are plenty of topics to use as conversation starters. Unlike other books that help us to see the potential ethical dangers of technology, Enriquez focuses on the ways that technology enables us to become more ethical--if we are willing to adapt. *I love the passion that Enríquez brings to the discussion. He believes that technology without ethics is a recipe for disaster, and he wants people to pay more attention to what is right and wrong. He wants us to be open to re-evaluating what we believe to be right actions if we are given new information or possibilities through technology. At the same time, he wants us to be humble, recognizing that it can be hard to decipher right from wrong in new situations and that it can take time for a society to make the changes necessary to produce more-ethical actions. Hindsight is often 20/20, and people that went before us--even if decent people--made mistakes. We will also make mistakes. Furthermore, there are deterrents to making changes: inconvenience, shame, loss of status, and other costs. He wants to encourage us to be aware, kind, civil, and open when we are considering what is right and wrong given new technology. To all of this, I heartily agree. *In keeping with the author's hopes (that the book would also cause us to disagree, but discuss), I also wanted to mention a few things from the book which troubled me. As previously noted, he tells us that this is not a scholarly book, one meant to prescribe or give answers. Yet, he states that the current healthcare system is unethical, the cost of college is unethical, it is unethical to restrict gay marriage, and the ethical thing to do with autonomous cars is to make them available as soon as they can save more lives than with our current system. Agree or disagree with his conclusions, he is prescribing. He does provide plenty of "answers" throughout the book. *In chapter 3, Enríquez addresses those who would absolutely claim to know right from wrong. One of his main areas of focus is religion. He speaks specifically to people of faith who claim to know right from wrong because they know God's word. He then attempts to show how religious principles too have evolved. He declares, "The religions that survive long-term tend to evolve." Of interest to Christians, he states that "the Bible, the word of God, and hence Christian ethics, has evolved, or been reinterpreted, since the good old days of the Old Testament." He cites examples in which Christian ethics have changed over time. Interpretations of passages in the Bible have altered as our society has changed, and as technology has allowed us to communicate more broadly. He cites how Pope Francis has revised how he speaks about various issues. Agree or disagree, these are interesting topics for research and reflection. *But in his zeal to make his point, Enríquez makes certain statements (e.g., "None of the Gospels were written while Jesus was alive, and none by someone who actually met him") that I don't believe would be accepted by mainstream Christians. Yes, the Gospels were not written when Jesus was on Earth, but it appears that most Christian scholars believe, for example, that the Apostle John wrote the book of John. (Although Enríquez does admit in the references that his citation supporting this statement is from a rather controversial book.) *Finally, the author is trying hard to make this ethics book interesting, far from one of those stodgy, dry ethics theory books "that alienate the general reader" (his words). He accomplishes that, but some help from ethicists could be very beneficial. Very early in the book Enríquez states, "Because we never thought we could come close to doing what we take for granted today, we have no framework to deal with changing ethical norms." The truth is, ethicists have several frameworks available, and Enríquez even uses or suggests a couple of them--perhaps without knowing it. *Near the end of the book, he admonishes the reader to "bring front and center several core principles: modesty, generosity, empathy, civility, humility, compassion, decency, truthfulness ... That is what underlies what we eventually discover to be ethical" (p. 221). This essentially describes what is known as a virtue-ethics framework. Those "core principles" he mentioned are virtues. The virtue-ethics framework simply asks: what would a virtuous person (someone who is compassionate, generous ...) do in this new situation? The second framework is utilitarianism, which asks the question: What would produce the best outcome for the most people? He applies this approach to the authorization of autonomous vehicles and to the discussion of which types of healthcare developments should be prioritized. Both frameworks can be helpful tools for informing tough ethical decisions. *Enríquez brings a wealth of interesting scenarios to this discussion of the future of ethics because of his life experience and work in cutting-edge science. I truly appreciate his desire to write a book that will hold our attention and that is far from a dry textbook on ethics. But the work of those who think about these ideas every day ought to inform the discussion. In glancing through the references, I found only two of hundreds of references that looked to me to be directly related to ethics research. In writing about computer ethics as someone trained in computer science, I have certainly found the literature from those trained in ethics to be enlightening. *This book is an interesting read for those thinking about right and wrong, and this includes people who might not normally be inclined to do so. It can help us realize that we need to re-evaluate frequently and be willing to listen to other points of view with humility. But there is very little information on how to make those tough ethical decisions that we will be continually asked to make. For that, the reader will need to look to other resources. *Reviewed by Lori Carter, Professor of Computer Science, Point Loma Nazarene University, San Diego, CA 92106.
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Mubarok. "The Impact of the Quality of Public Policies by Improving Morals and Ethics in Public Services for Bureaucratic Reform." International Journal of Science and Society 2, no. 3 (August 10, 2020): 331–39. http://dx.doi.org/10.54783/ijsoc.v2i3.182.
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In this reform era, public policy has become an essential matter for every citizen. Therefore, the government must be able to make public policies that are pro-society. Here the government is required not only to make right or wrong policies based on law but also to see the ethical and moral dimensions in society. An act that is law-abiding is not inherently moral and ethically correct. This study aims to clarify the importance of morality and ethics for decision-making officials by offering an overview of public policy ethics in Indonesia in general.
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Arnhart, Larry. "Thomistic Natural Law as Darwinian Natural Right." Social Philosophy and Policy 18, no. 1 (2001): 1–33. http://dx.doi.org/10.1017/s0265052500002776.
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The publication in 1975 of Edward O. Wilson's Sociobiology provoked a great controversy, for in that work Wilson claimed that ethics was rooted in human biology. On the first page of the book, he asserted that our deepest intuitions of right and wrong are guided by the emotional control centers of the brain, which evolved via natural selection to help the human animal exploit opportunities and avoid threats in the natural environment. In 1998, the publication of Wilson's Consilience renewed the controversy, as he continued to argue for explaining ethics through the biology of the moral sentiments.
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Bissex, Michael. "The Objectivity of Ethics." Catholic Social Science Review 24 (2019): 75–89. http://dx.doi.org/10.5840/cssr20192437.
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In 1977, the atheist philosopher J. L. Mackie published the book Ethics: Inventing Right and Wrong. In it, he notably argued that objective ethical standards simply do not exist. He acknowledges that the existence of God would undermine moral skepticism, but assumes an atheistic position, and therefore concludes that objective morality is an intellectual incoherence. The debate, therefore, does not hinge on the existence of God, but rather on whether or not ethics are an objective reality without referring to God as their basis. From the standpoint of Catholic social teaching, the objectivity of ethics is a reality that should be defended over and against the claims of moral skepticism that Mackie argues are valid. In fact, the existence of objective ethics not only provides a defense of the system of Catholic social teaching, but illustrates its value to those who may be skeptical of its claims. With this defense of objective ethics as the goal, this paper claims that Mackie’s argument fails due to his deficient epistemological approach. Assuming the proper epistemic sense, natural law theory is a functional system of objective ethical truth, drawn out through a Thomistic understanding of the human pursuit of what is good.
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BERNAT, Paweł. "ISLAMIC ETHICS, ISLAMIC LAW, AND THE PROPER MANAGERIAL BEHAVIOR." Modern Management Review 26, no. 3 (September 29, 2021): 29–37. http://dx.doi.org/10.7862/rz.2021.mmr.15.
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The paper is dedicated to two main issues, namely (1) the representation of general Islamic ethics, the analysis of its specific methodology of moral validation by referring to the Qur'an and Sunna, and its interconnectivity with the Islamic law – Shari’a, as well as to (2) presenting Islamic managerial ethics as a derivative from the general Islamic ethics when it comes to both building moral arguments and propagating the proper moral behavior by promoting moral virtues and normatively analyzing what is right and wrong in the particular business situation.
Among the used methods, there was content analysis, comparable analysis, inference, and the evolution of the normative theories. Then, the very Islam-specific confluence of ethics and law is discussed. These data are presented and analyzed as a required context for proper understanding of applied ethics in Islam, and in the case of this paper – Islamic managerial ethics.
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Kiss, Lívia Benita. "Examination of the Role of Business Ethics with Google Trends." Business Ethics and Leadership 3, no. 3 (2019): 25–38. http://dx.doi.org/10.21272/bel.3(3).25-38.2019.
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Ethics has existed in religion and philosophy for thousands of years and has been applied to business activities in the same way ethical values and norms have been applied to everyday life. This article summarizes the arguments and counterarguments within the scientific discussion on the study of business ethics as the form of applied ethics, which studies morals, ethical principles and problems in the business environment. The main goal of the study is to analyze business ethics from the point of view of integration of general morals and ethical norms to business, a combination of key signs of the right (good) or wrong behavior while doing business, determined on the basis of expected behavior approved by the society. The study of the role of business ethics in the corporate sector of the economy allowed to determine the most general principles of business ethics, namely awareness, caring, compliance, consideration, fairness, honesty, implementation, integrity, integration, loyalty, responsibility, and trustworthiness. The methodological basis of the research is analytical, statistical and comparative methods based on the use of Google Trends. In general, in Google Books, the use of the term business ethics shows an exponential trend. The findings show that the highest search frequency of business ethics is in the “all” category, after that in the “business and industry” category, then in the “science” category, finally in the “law and government” category. On average, the highest interest frequency was in 2004 in all examined categories. The author has proved that a third-degree polynomial downward trend can be fitted to each time series. The analysis of this concept on a geographical basis showed that the interest frequency of the principles of business ethics was most significant in South and Central East Africa, in South and Southeast Asia, over and above in the Caribbean. Keywords: business ethics, principles of business ethics, Google Trends, Google Books Ngram Viewer, time series analysis.
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Anak Manggai, Bibiana, Kassim Bin Thukiman, Muhammad Fauzi bin Othman, and Muhammad Khairi bin Abdul Majid. "Organizational Culture and Ethics in Decision-Making." International Journal of Engineering & Technology 7, no. 2.29 (May 22, 2018): 257. http://dx.doi.org/10.14419/ijet.v7i2.29.13327.
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Malaysia was recorded outnumber of accidents in the world. The traffic Police is the responsible body for ensuring to maintain the law on the road which assists the public for smooth travelling The media reports stated that the traffic police uses their power in wrong ways and is showing not profession with their duties. This happens due to lack of organizational culture among civil servants which are not practiced in the right ways according to the justice and their professions. Therefore, this article focuses on the organizational culture that should be practiced and the decisions that need to be practiced. Further, the ethical factors based decisions should be performed by traffic police. The topic selected will expect to improve the organizational culture and an ethical decision making among law’s practitioner and traffic police. In addition, the positive view can also give to the public on the ethical decision making that could be practiced by traffic police. In conclusion, the improvement of organizational culture should be refined to produce law practitioners and implementers in ethical especially for civil servants in decision-making.
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Lekka-Kowalik, Agnieszka. "Morality in the AI World." Law and Business 1, no. 1 (January 1, 2021): 44–49. http://dx.doi.org/10.2478/law-2021-0006.
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Abstract AIs’ presence in and influence on human life is growing. AIs are seen more and more as autonomously acting agents, which creates a challenge to build ethics into their design. This paper defends the thesis that we need to equip AI with artificial conscience to make them capable of wise judgements. An argument is built in three steps. First, the concept of decision is presented, and second, the Asilomar Principles for AI development are analysed. It is then shown that to meet those principles AI needs the capability of passing moral judgements on right and wrong, of following that judgement, and of passing a meta-judgement on the correctness of a given moral judgement, which is a role of conscience. In classical philosophy, the ability to discover right and wrong and to stick to one's judgement of what is right action in given circumstances is called practical wisdom. The conclusion is that we should equip AI with artificial wisdom. Some problems stemming from ascribing moral agency to AIs are also indicated.
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Visser, Jo-Marí, and Christoffel H. Van Zyl IV. "LEGAL ETHICS, RULES OF CONDUCT, AND THE MORAL COMPASS – CONSIDERATIONS FROM A LAW STUDENT’S PERSPECTIVE." Potchefstroom Electronic Law Journal/Potchefstroomse Elektroniese Regsblad 19 (May 17, 2016): 1. http://dx.doi.org/10.17159/1727-3781/2016/v19i0a795.
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When young law graduates enter the legal profession they will undoubtedly be exposed to difficult situations that will demand of them to make difficult decisions, often having to balance conflicting systems of belief and ideas on what ethical behaviour entails. Legal ethics training in law faculties the world over often neglects teaching aspects of morality to focus on reviews of rules of professional legal conduct. This article argues that if legal education is to adequately prepare law graduates for legal practice, it must offer more than reviews of these codes of conduct. To properly assist law students in avoiding pitfalls which may lead to disciplinary action, they must be taught to appropriately use their moral compasses.This narrative aims to show that the metaphorical moral compass, with the cardinal virtues as possible main points, may serve as the crucial and underlying guide in the avoidance of the pitfalls which may result in a person being struck from the roll, but more than that, that it may aid in the pursuit of personal dreams or goals. The article contributes to the literature on legal ethics by foregrounding the virtues that pertain to sound conduct in a lawyer, as opposed to the rules and codes, in the hope that this may help legal practitioners to decide on what is right and what is wrong.
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De Ville, Kenneth A., and Loretta M. Kopelman. "Fetal Protection in Wisconsin's Revised Child Abuse Law: Right Goal, Wrong Remedy." Journal of Law, Medicine & Ethics 27, no. 4 (1999): 332–42. http://dx.doi.org/10.1111/j.1748-720x.1999.tb01468.x.
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In the summer of 1998, the Wisconsin State legislature amended its child protection laws. Under new child abuse provisions, Wisconsin judges can confine pregnant women who abuse alcohol or drugs for the duration of their pregnancies. South Dakota enacted similar legislation almost simultaneously. The South Dakota statute requires mandatory drug and alcohol treatment for pregnant women who abuse those substances and classifies such activity as child abuse. In addition, the South Dakota legislation gives relatives the power to commit pregnant women involuntarily for two days; a court order can place the pregnant women in custody for up to nine months. These recent legislative “successes” follow scores of failed attempts by legislators in other states to establish fetal protection laws aimed at women who use and abuse drugs and alcohol during pregnancy.
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Compaan, Auke. "Op soek na die kontoere vir ’n teologies-etiese begronding van homoseksualiteit: ’n Gereformeerde perspektief." STJ | Stellenbosch Theological Journal 2, no. 2 (December 31, 2016): 181–201. http://dx.doi.org/10.17570/stj.2016.v2n2.a09.
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In search of the contours of theological ethics of human sexuality with regard to homosexuality: a Reformed perspectiveThis article offers a description and discussion of the contours of theological ethics of human sexuality, with regard to homosexuality. In the first part of the article, the topic of homosexuality is discussed within the larger historical development of the concept of human nature in the broader tradition of the church. Here special attention is paid to the views of Philo of Alexandria, St. Augustine and St. Aquinas, showing that the right and wrong of the sexual act were judged in terms of the procreative potential of the act. In the second part of the article, I propose a reformed perspective with regard to sexual ethics. This is done by a re-reading of the concept of human nature, by removing it from the traditional Roman Catholic “nature-grace” paradigm of salvation and re-reading it in terms of the reformed paradigm of “creation (law)-sin-gospel”. I argue that behind this paradigm shift, there is a movement from an ontology of being to an ontology of relationality and that this implies a move from procreation as the foundation of sexual ethics to the seeking of erotic justice in all our intimate relationships as a basis for sexual ethics.
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DeWolf Bosek, Marcia Sue. "A STUDENT NURSEʼS PERCEPTION OF RIGHT AND WRONG." JONA's Healthcare Law, Ethics, and Regulation 1, no. 3 (September 1999): 16–19. http://dx.doi.org/10.1097/00128488-199909000-00005.
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Obungwah, Fabianmartins. "THE MORALITY OF PROPERTY ACQUISITION IN CONTEMPORARY SOCIETY: A CASE STUDY OF NIGERIA." International Journal of Education Humanities and Social Science 05, no. 02 (2022): 233–44. http://dx.doi.org/10.54922/ijehss.2022.0378.
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The belief that some behaviours are right and acceptable and that other behaviours are wrong concerning property acquisition in contemporary Nigeria society has been there over time, which in fact has socio-cultural and business undertone. Morality in this sense includes meta-ethics and abstract studies which questions individuals moral ontology, moral epistemology, normative ethics, and more concrete systems of moral decision-making such as deontological ethics and consequentialism. Property acquisition is obtained for the purpose of future business and also a source of passing inheritance to a person’s generation. The morality of property acquisition includes gaining of property through possession, prescription and agreement. This study therefore explored the morality of property acquisition done for investment purposes, embezzlement of fund, transfer of ownership and retirement purposes. It concluded therefore that, morality is an issue of societal values and ethics. It is of value that property acquisition such as land, building and other tangible assets be owned by an individual irrespective of age. It is recommended that property acquisition should be done under the morality of the society, property acquisition should not lead to unmoral characteristics of the society, government should satellite the political office holders and civil servants on property acquisition through whistle- blower through the public and appropriate punishment should be meant on the persons that breach the law because of property acquisition.
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Gul, Rehna, and Abdallah Mohamed Othman El Nofely. "The Future Of Law From The Jurisprudence Perspective For Example: The Influence Of Science & Technology To Law, AI Law." Sociological Jurisprudence Journal 4, no. 2 (September 6, 2021): 99–104. http://dx.doi.org/10.22225/scj.4.2.2021.99-104.
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The field of law is as old as the human civilization. In the ancient Holy Scriptures the laws of humans, God made Laws, laws of nature, cultural laws, trade laws etc. have been discussed around the world. Even in the stone ages humans were following certain principles and laws which were the basis of law. The sense of right and wrong, truth and lie, positive and negative and so on is something engraved in the humans. Although there is another aspect that some humans consider the wrong as right and right as wrong. There have been different eras in which the scholars of law have made their valuable contributions in their respective societies and communities. The scholars of law are widely known as jurists of law and their contribution has evolved the philosophy of law which is called the Jurisprudence of law. The world in which we are living has laws which have basis from the contributions of renowned scholars of law from different cultures and parts of the world. This article touches the historical perspective, present scenario and future of law. Especially the use of technology in law has brought a revolutionary change in recent decades. The computers, cell phones, social media, internet as a whole, Google play store applications, laptops, i pods and various other devices have made significant changes in old practices and present day practices in the field of law. The judges, law teachers, professors, lawyers, litigants and all persons associated with them are taking immaculate advantage of technology in the field of law. The research methods and techniques have been made simple. This is a fast world in which we are living. No one has time for anything in this era. With the use of technology many time consuming activities can be performed in minutes and seconds in this era. We are heading in a direction of more human friendly and time saving environment. Although humans in different parts of the world have different cultures, norms, ethics, eating habits, religions, physical appearances and opinions but there are certain norms and international practices which are widely accepted around the world. Probably the future of law cannot be predicted at this moment of time because sometimes what the eyes see cannot be spoken rather it can only be seen with the passage of time.
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Banach, Natalia. "Tajemnica adwokacka jako element realizacji prawa do sprawiedliwego procesu sądowego oraz prawa do poszanowania korespondencji." Acta Iuridica Resoviensia 33, no. 2 (2021): 7–21. http://dx.doi.org/10.15584/actaires.2021.2.1.
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The issue of exemption from the attorney-client privilege and the nature of this attorney-client privilege is widely discussed both in the literature on the subject and in the doctrine. In order to analyze this subject, it was necessary to interpret the provisions of the Law on the Bar Ac (26 May 1982), the provisions of the Code of Bar Ethics (23 December 2011) the Constitution of the Republic of Poland (2 April 1997), both guarantees enshrined in the Convention for the Protection of Human Rights and Fundamental Rights of liberty from 1950. The interpretation was made in conjunction with Polish case law common courts and case law of the European Court of Human Rights. This also presents the view of the polish Ombudsman’s Office. Given that the professional secrecy of lawyers is an inseparable element of justice, it would be wrong to omit the generally accepted moral norms of society in relation to the procedural role of a lawyer. The thesis put forward that the professional secrecy of lawyers is part of the implementation of the right to a fair trial and the right to respect for private life. The purpose of the work was to emphasize the essence of lawyers’ secrecy as an inseparable element of defense of the parties to the proceedings and to indicate interpretation differences between Polish courts and the case law of the European Court of Human Rights.
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Simões, José Augusto. "Sistemas de identificação biométrica: a propósito do controlo." Acta Médica Portuguesa 24, no. 1 (February 28, 2011): 163. http://dx.doi.org/10.20344/amp.331.
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The ethics and morals make the line between lawful to unlawful, the right and wrong, acceptable from the unacceptable. Furthermore the purpose of ethics in the field of profesional practice is, in particular the application of moral standards based on honesty, courtesy and honour. But they are not the only ones. Confidentiality should be the first of duties the professional has no right to disclose information that was only reported in their work and because it was necessary to run it. This requirement aims to protect the recipient of the service and avoid damage to society. The professional should also encourage members of his team, because solidarity is a very effective way to improve the intellectual and moral qualities of work partners and ensure their involvement. When you have an honest professional conduct within and outside of professional practice, you attract confidence and prestige, which is an incentive to drive, with safety, the proper course of his career. The purpose of the biometric control based on the need to expedite the fulfilment of a goal whose integration is recognized by law under the control of the employer's: the setting of working hours, monitoring the attendance and registration of working time. This record is also the accounting and control of additional work. To consider the biometric control as an appropriate mean to ensure a «legitimate purpose», the Law 67/98 requires the National Commission for Data Protection, in each case, to ascertain whether the prevailing interests the rights and freedoms guarantees data subjects on the interest for the treatment of data relied upon by the employer. This procedure seems to be the best fit to the principle of proportionality and therefore the processing of data should be refused where it appears unjustified, inappropriate and excessive, or when, by their lack of reliability, it undermines the purpose of determining it.
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Gold, E. Richard. "Patents and Human Rights: A Heterodox Analysis." Journal of Law, Medicine & Ethics 41, no. 1 (2013): 185–98. http://dx.doi.org/10.1111/jlme.12013.
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Patents and free trade make strange bedfellows. For most of their history, patents have been instruments deployed to resist trade with other countries, not to enhance it. Whether one looks at Venetian laws that punished citizens who practiced local crafts outside the city, the Mercantilist uses to which patents were put in Elizabethan England, or the cartels of the 19th and 20th centuries created on a foundation of interlocking patent rights, patents have had a distinctly protectionist function. It is thus ironic that it is intellectual property rights in general, and patents in particular, that have been held up in recent years as the poster child of much that is wrong with globalization and free trade. Nowhere is this more so than in debates concerning international human rights law and patents, in particular the position that patents violate an international right to health.
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Rianti, Rianti. "ANALISIS PENERAPAN PRINSIP ETIKA BISNIS ISLAM TERHADAP TRANSAKSI JUAL BELI PADA MARKETPLACE LAZADA." Niqosiya: Journal of Economics and Business Research 1, no. 1 (June 28, 2021): 1–13. http://dx.doi.org/10.21154/niqosiya.v1i1.57.
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Business ethics is a character that is used to differentiate between a good and bad thing, right or wrong, should or should not, etc. and means a general principle that corrects someone to implement it in their behavior in terms of the business world. In today's era where technology has developed very rapidly, people can often understand in the business world about a business that has the main goal of getting very much profit. In economic law that continues to rely on little capital and also wants to get as much profit as possible, it is possible that business actors dominate business actors so that they do everything they can to get very large profits. Whereas in Islamic law, it has been explained how the ethics of doing business in sharia which have been exemplified by the Prophet Muhammad SAW. This study aims to analyze the suitability of the application of business ethics in online buying and selling transactions on Lazada Marketplace with sharia business ethics in accordance with the rules set by Islam. The method used in this study is a descriptive method to describe an object or subject as it is to present reality and have the characteristics of the object precisely studied. The results showed that Islamic business ethics have not been applied in the practice of buying and selling in online stores in Marketplace Lazada and the application of business ethics practices has not been in accordance with islamic business ethics principles.
Etika bisnis adalah karakter yang digunakan untuk membedakan antara hal yang baik dan buruk, benar atau salah, harus atau tidak, dll dan berarti prinsip umum yang mengoreksi seseorang untuk menerapkannya dalam perilaku mereka dalam dunia bisnis. Di era sekarang ini di mana teknologi berkembang sangat pesat, orang sering kali dapat memahami dalam dunia bisnis tentang sebuah bisnis yang memiliki tujuan utama untuk mendapatkan keuntungan yang sangat banyak. Dalam hukum ekonomi yang terus mengandalkan modal yang kecil dan juga ingin mendapatkan keuntungan yang sebesar-besarnya, tidak menutup kemungkinan pelaku usaha mendominasi pelaku usaha sehingga melakukan segala cara untuk mendapatkan keuntungan yang sangat besar. Padahal dalam hukum Islam telah dijelaskan bagaimana etika berbisnis secara syariah yang telah dicontohkan oleh Nabi Muhammad SAW. Penelitian ini bertujuan untuk menganalisis kesesuaian penerapan etika bisnis dalam transaksi jual beli online di Marketplace Lazada dengan etika bisnis syariah sesuai dengan aturan yang telah ditetapkan oleh Islam. Metode yang digunakan dalam penelitian ini adalah metode deskriptif untuk menggambarkan suatu objek atau subjek apa adanya untuk menyajikan realitas dan memiliki ciri-ciri objek yang diteliti secara tepat. Hasil penelitian menunjukkan bahwa etika bisnis Islam belum diterapkan dalam praktik jual beli di toko online dalam Marketplace Lazada serta penerapan praktik etika bisnis belum sesuai dengan dengan prinsip etika bisnis Islam.
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Jufrizal, Jufrizal. "Implementasi Kode Etik Jurnalistik." SUSTAINABLE: Jurnal Kajian Mutu Pendidikan 2, no. 1 (June 3, 2019): 128–53. http://dx.doi.org/10.32923/kjmp.v2i1.985.
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Today the mass media has become one of the necessities that can not be separated from the human routines. Every moment the mass media has provided knowledge and information to the public. Increasing needs of information from public, create the mass media institutions in Indonesia developed rapidly. Each media competing to present information that attracts interest from the public. Fierce competition among institutions of mass media today sometimes make them did not work based on the several regulations that is written on the role and function of the journalist in Indonesia. Disobedience to the rules by the journalist agency workers can be seen from the violation of journalistic ethics. Journalism Code of Ethics is a set of rules in form of the Code of Conduct to which journalists practitioners are tied. It contains the principles of right and wrong and contains moral values. The purpose of this study is to determine if the Serambi Indonesia journalists understand the journalistic ethics code based on the knowledge they have, and the practical application of journalistic ethics in journalism activities among journalists of Serambi Indonesia. The results indicate that the Serambi Indonesia journalists understand and have the same understanding of journalistic ethics code as a rule of law in carrying out the task of journalism. Serambi Indonesia journalists use ethical ways when performing job as a journalist. The ethical ways include among other things: Introducing themselves as a reporter with showing a press card. At the stage of writing the news should apply the principle of covering both sides. Performing journalist duty with the independent attitude. Serambi Indonesia’s journalists gave the initials for the victim and young perpetrators of crimes. At the publication stage Serambi Indonesia is willing to give the answer rights to the reader or speaker who feel disadvantaged.
ABSTRAK
Dewasa ini media massa telah menjadi salah satu kebutuhan yang tidak dapat dipisahkan dari rutinitas manusia. Setiap saat media massa telah memberikan pengetahuan dan informasi kepada publik. Semakin meningkatnya kebutuhan informasi dari publik, membuat institusi media massa di Indonesia berkembang pesat. Setiap media berlomba menyajikan informasi yang menarik minat publik. Persaingan sengit antar institusi media massa saat ini terkadang membuat mereka tidak berfungsi berdasarkan beberapa regulasi yang dituliskan tentang peran dan fungsi jurnalis di Indonesia. Ketidaktaatan pada aturan oleh pekerja agen jurnalis dapat dilihat dari pelanggaran etika jurnalistik. Kode Etik Jurnalisme adalah seperangkat aturan dalam bentuk Kode Etik yang mengikat para jurnalis praktisi. Ini berisi prinsip-prinsip benar dan salah dan mengandung nilai-nilai moral. Tujuan dari penelitian ini adalah untuk mengetahui apakah jurnalis Serambi Indonesia memahami kode etik jurnalistik berdasarkan pengetahuan yang mereka miliki, dan penerapan praktis etika jurnalistik dalam kegiatan jurnalisme di kalangan jurnalis Serambi Indonesia. Hasil penelitian menunjukkan bahwa jurnalis Serambi Indonesia memahami dan memiliki pemahaman yang sama tentang kode etik jurnalistik sebagai aturan hukum dalam menjalankan tugas jurnalistik. Wartawan Serambi Indonesia menggunakan cara etis ketika melakukan pekerjaan sebagai jurnalis. Cara-cara etis itu antara lain meliputi: Memperkenalkan diri sebagai reporter dengan menunjukkan kartu pers. Pada tahap penulisan berita harus menerapkan prinsip peliputan kedua belah pihak. Melakukan tugas jurnalis dengan sikap mandiri. Wartawan Serambi Indonesia memberikan inisial untuk korban dan pelaku kejahatan muda. Pada tahap publikasi Serambi Indonesia bersedia memberikan hak jawaban kepada pembaca atau pembicara yang merasa dirugikan.
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Stephens, Māmari. "Seeking the Common Good or Just Making Us be Good? Recent Amendment to New Zealand's Social Security Law." Victoria University of Wellington Law Review 44, no. 2 (September 1, 2013): 383. http://dx.doi.org/10.26686/vuwlr.v44i2.4997.
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New Zealand's social security system was born out of a vision of society consistent with a definition of the common good informed by Christian ethics. The past 30 years, in particular, have seen fierce ideological battles fought between the left and right over the extent, coverage, and generosity of the system. Yet a remnant of the vision of the common good remains, whereby individuals can have some access, by virtue of social security, to the sufficient conditions of social life to be free enough to find some level of fulfilment in that life. However, the freedom to be good, as is also required by a broad understanding of the common good, is under threat within New Zealand's social security law. Social security law asserts a vision, and not a coherent one, of what it means to be good in New Zealand society. Newly minted social obligations in the Social Security Act 1964 go beyond the purposes of the legislation; being unconnected to relieving need, maintaining fiscal prudence, or even seeking paid employment as a means of achieving welfare. These modern moral obligations ensure that beneficiaries' freedom to choose to live life in a way consonant with the common good is frustrated, if not substantially abrogated, striking the wrong balance between the law's protection of individual autonomy and its implementation of social imperatives in pursuit of the common good.
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Foggin, J. Marc, Daniele Brombal, and Ali Razmkhah. "Thinking Like a Mountain: Exploring the Potential of Relational Approaches for Transformative Nature Conservation." Sustainability 13, no. 22 (November 21, 2021): 12884. http://dx.doi.org/10.3390/su132212884.
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Building on a review of current mainstream paradigms of nature conservation, the essence of transformations necessary for effective and lasting change are presented—namely, convivial solutions (or ‘living with others’), in which relationality and an appreciation of our interdependencies are central, in contrast to life-diminishing models of individualism and materialism/secularism. We offer several areas for improvement centred on regenerative solutions, moving beyond conventional environmental protection or biophysical restoration and focusing instead on critical multidimensional relationships—amongst people and between people and the rest of nature. We focus, in particular, on the potential of people’s values and worldviews to inform morality (guiding principles and/or beliefs about right and wrong) and ethics (societal rules defining acceptable behaviour), which alone can nurture the just transformations needed for nature conservation and sustainability at all scales. Finally, we systematize the potential of regenerative solutions against a backdrop of relational approaches in sustainability sciences. In so doing, we contribute to current endeavours of the conservation community for more inclusive conservation, expanding beyond economic valuations of nature and protected areas to include more holistic models of governance that are premised on relationally-oriented value systems.
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Sumarsono, Dicky, Bani Sudardi, Warto Warto, and Wakit Abdullah. "The Concept of Green Management in the Management of CSR: Implementation study of CSR Programs at Azana Hotel Group." E3S Web of Conferences 68 (2018): 02006. http://dx.doi.org/10.1051/e3sconf/20186802006.
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The change in CSR is not only a matter of fulfilling the obligation of the Limited Liability Company Law, but also the issue of CSR that becomes a matter of justice and natural balance. The Word Commission on Environment requires every company in business activity to always consider the principles of sustainable development that rely on economic benefits (profit), environmental sustainability (planet) and social welfare (people). This study uses qualitative methods, with data collection methods through observation, interview, and documentation study. While the analysis used is descriptive qualitative analysis. According to research findings; the first is CSR programs in Azana Hotel Group includes; education, empowerment of the poor and save the environment. Second, from the implementation of CSR, Azana Hotel Management realized the important role of local communities in hotel operation towards the society, which in turn will bring huge profits to the company. Third, the implementation of environmental program in the form of greening on critical lands can actually educate and manage the employees, hotel guests, and society. So, it can increase the awareness of the importance of a sustainable natural environment. Fourth, ethically, the Azana Hotel Group CSR can regulate the behavior of people or groups of people in the company to be sustainable living. Ethics could be understood as moral principles and values that govern the behavior of people or groups related to what is right or wrong.
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Lantos, John D. "Informed Consent for Comparative Effectiveness Research Should Not Consider the Risks of the Standard Therapies That Are Being Studied as Risks of the Research." Journal of Law, Medicine & Ethics 45, no. 3 (2017): 365–74. http://dx.doi.org/10.1177/1073110517737537.
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There is a debate at the highest levels of government about how to classify the risks of research studies that evaluate therapies that are in widespread use. Should the risks of those therapies be considered as risks of research that is designed to evaluate those therapies? Or not? The Common Rule states, “In evaluating risks and benefits, the IRB should consider only those risks and benefits that may result from the research (as distinguished from risks and benefits of therapies subjects would receive even if not participating in the research).” (CFR 46.111 (a)(2)). By contrast, the Office of Human Research Protections, in a proposed “guidance” states, “The reasonably foreseeable risks of research include already-identified risks of the standards of care being evaluated as a purpose of the research.” (emphasis added).In this paper, I argue that the Common Rule got it right and OHRP got it wrong. When treatments are in widespread use, the risks of those treatments are ever-present for all patients. By enrolling in formal studies that use rigorous methods to compare one treatment with another and that carefully monitor outcomes and adverse events, patients are protected from the risks of idiosyncratic practice variation. Their risks are decreased, rather than increased.If OHRP's approach becomes the law of the land, patients will be misinformed about the relative risks of treatment and research in ways that undermine autonomy rather than promoting it and that make truly informed consent impossible.
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Santoso, Agus. "TINDAK PIDANA KORUPSI YANG DILAKUKAN NOTARIS-PPAT DALAM MENJALANKAN KEWENANGAN JABATANNYA." Jurnal Hukum dan Kenotariatan 4, no. 1 (March 7, 2020): 53. http://dx.doi.org/10.33474/hukeno.v4i1.6448.
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Pasal 15 Undang-Undang Nomor 2 tahun 2014 mengatur tentang semua kewenangan dari notaris untuk membuat ataupun mengkonstatir kepentingan para pihak dalam suatu akta autentik. Akta notaris merupakan akta otentik dimana notaris menerima data formil dari para pihak yang dijadikan alat bukti oleh para penyidik baik kepolisian maupun kejaksaan untuk melakukan penyidikan suatu perkara untuk mencari data materiel dalam suatu permasalahan hukum yang terjadi. Jika notaris tidak berhati-hati, teliti dan memahami dampak hukum dalam pembuatan akta dan salah dalam membuatnya, 100 akta yang dibuat 99 benar dan 1 salah, maka akan menjeratnya dalam perkara hukum (korupsi). Keberadaan MKN yang menggantikan peran dari MPD dalam memberikan persetujuan atau menolak permintaan penyidik yang hendak memanggil dan memeriksa notaris dalam proses peradilan belum bisa banyak membantu untuk melindungi notaris dari jeratan hukum karena kedudukan atau upaya hukum dari MKN tidak diatur secara tegas dalam suatu peraturan perundang-undangan. Notaris harus menerapkan prinsip kehatian-hatian dan menjaga kode etik dalam menjalankan kewenangan jabatannya dalam membuat akta otentik agar tidak terjerat tindak pidana korupsi.Kata Kunci: korupsi, kewenangan, notaris, akta otentik Article 15 of Law Number 2 of 2014 regulates all authority of a notary to make or state interests of the parties in an authentic deed. Notary deed is an authentic deed in which the notary receives formal data from the parties that is used as evidence by investigators both the police and the attorney to conduct a case investigation to look for material data in a legal problem that occurs. If the notary is not careful, thorough and understands the impact of the law in making a deed and gets wrong in making it, 100 deeds made 99 right and 1 wrong, it will ensnare him in a legal case (corruption). The existence of MKN which replaces the role of MPD in giving approval or rejecting requests from investigators who want to summon and examine a notary in the judicial process has not been able to help much to protect the notary from legal snares because the position or legal remedy of the MKN is not explicitly regulated in a statutory regulation. . The notary must apply the precautionary principle and maintain the code of ethics in carrying out the authority of his position in making an authentic deed so that it is not caught in a criminal act of corruption.Keywords: corruption, authority, notary, authentic deed
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Koniak, Susan P. "Law and Ethics in a World of Rights and Unsuitable Wrongs." Canadian Journal of Law & Jurisprudence 9, no. 1 (January 1996): 11–32. http://dx.doi.org/10.1017/s0841820900003325.
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Law, ethics and morality. What distinguishes these concepts? What connects them? Those are my questions. My argument is this. There is a traditional understanding of the relationship between law and ethics, and that understanding is inadequate as description. While passing as description, the traditional understanding of the relationship between law and ethics is instead normative. The normative message in the traditional understanding is worthy of examination and ripe for critique. This Article offers an alternative method of understanding the relationship between law and ethics and a normative examination of the old and the new.
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Ab Hamid, Nor ‘Adha, Azizah Mat Rashid, and Mohd Farok Mat Nor. "A SEGMENT STUDY OF MORAL CRISIS ON SOCIAL MEDIA AND ONLINE USING THE ARTIFICIAL INTELLIGENCE APPLICATION: A WAKE-UP CALL." International Journal of Law, Government and Communication 6, no. 22 (March 5, 2021): 36–44. http://dx.doi.org/10.35631/ijlgc.622003.
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The development of science and technology is always ahead and has no point and seems limitless. Although human beings are the agents who started this development but eventually faced with a bitter situation which can sacrifice human moral, right and interest of our future. Shariah criminal offenses nowadays can not only occur or be witnessed by a person in a meeting physically with the perpetrator. As a result of technological developments, such behavior can occur and can be witnessed in general by larger groups. Although the illegal treatment which is not in accordance with sharia law and the moral crisis issues happening surrounding us and is rampant on social media, no enforcement is done on perpetrators who use social media medium. According to sharia principles, something that is wrong should be prevented and it is the responsibility of all Muslim individuals. But what is happening today, some Shariah criminal behavior, especially in relation to ethics, can occur easily using facilities technology driven by technological ingenuity. If the application of existing legal provisions is limited and has obstacles for enforcement purposes, then the problem needs to be overcome due to development the law should be in line with current developments. The study aims to identify a segment and cases of the moral crisis on social media and online using the artificial intelligence (AI) application and to identify the needs for shariah prevention. This thesis uses qualitative approaches, adopts library-based research, and, by content analysis of documents, applies the literature review approach. The findings show that the use of social media and AI technology has had an impact on various issues such as moral crisis, security, misuse, an intrusion of personal data, and the construction of AI beyond human control. Thus, the involvement and cooperation of various parties are needed in regulating and addressing issues that arise as a result of the use of social media and AI technology in human life.
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Irani, J. J., Subir Raha, and Suresh Prabhu. "Corporate Governance: Three Views." Vikalpa: The Journal for Decision Makers 30, no. 4 (October 2005): 1–10. http://dx.doi.org/10.1177/0256090920050401.
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The fundamental concern of corporate governance is to ensure that the firm's directors and managers act ethically in the interests of the firm and its shareholders and that the managers are held accountable to capital providers for the use of assets. Corporate governance issues are in general receiving greater attention as a result of the increasing recognition that a firm's corporate governance affects both its economic performance and its ability to access long-term, low investment capital. However, business schools are sometimes blamed for having neglected corporate governance. We present here a conceptualization of governance from three different perspectives. J J Irani strongly feels that values are coming back into demand once again. Responding to the apprehensions of critics about playing the game of business according to rules, he comments that being ethical does not mean losing on profits. According to him, it is, in fact, most important to make profits and to generate wealth because only then can one have the resources to do good for the community. What is important is to note that ethics cannot be imposed by law. It has to come through a change of mindset. In Subir Raha's opinion, while business has always been conducted for profit, the perception about profit has changed. It is now interpreted as creating value, creating wealth. Managers are required to create wealth ethically with concern not only for the company but also for the community. Corporate social responsibility is the way corporates interact, the way they get involved with people outside. The crucial issue in management is confronting the decisions — good or bad. Corporate governance is about making the right judgment in a given situation even if it involves risks. Suresh Prabhu attributes all the problems in the country to the deteriorating standards of governance. Governance, in fact, is what we have created — the new functionaries with different responsibilities. If they deliver, governance would be of high order. Unfortunately, however, they do not deliver as the responsibilities and functions have not been codified. Reforming governance would mean overhauling the entire system. And, once public governance gets reformed, corporate governance would automatically improve. Following are the highlights emerging from the discussion: We need a change in our mindset which will allow us to use the superiority of our intellect to the advantage of corporate India. Training could help in mindset change. When confronted with the options of doing right or doing wrong, the managers need to test their judgment on their learning or value system in terms of corporate governance by doing the right thing that their training, knowledge, skill, judgment, and conscience tell them to do. The issue is the ability to make a judgment in a given situation and a given time and to confront the question: “Am I doing the right thing for my stakeholders?” If governance has to ultimately be reformed, the whole country has to change. We must go to the basics of the issue and start solving the problems.
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Hursthouse, Rosalind. "Aristotle,Nicomachean Ethics." Royal Institute of Philosophy Lecture Series 20 (March 1986): 35–53. http://dx.doi.org/10.1017/s1358246100004008.
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Our understanding of the moral philosophy of Aristotle is hampered by a number of modern assumptions we make about the subject. For a start, we are accustomed to thinking about ethics or moral philosophy as being concerned with theoretical questions about actions—what makes an action right or wrong? Modern moral philosophy gives two different sorts of answers to this question. One is in terms of a substantial ethical theory—what makes an action right or wrong is whether it promotes the greatest happiness, or whether it is in accordance with or violates a moral rule, or whether it promotes or violates a moral right. The other sort gives a meta-ethical answer—rightness and wrongness are not really properties of actions, but in describing actions as right or wrong we commend or object to them, express our approval or disapproval or our emotions concerning them. But the ancient Greeks start with a totally different question. Ethics is supposed to answer, for each one of us, the question ‘How am I to live well?’ What this question means calls for some discussion.
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Hursthouse, Rosalind. "Aristotle, Nicomachean Ethics." Royal Institute of Philosophy Lecture Series 20 (March 1986): 35–53. http://dx.doi.org/10.1017/s0957042x00004004.
Full textAbstract:
Our understanding of the moral philosophy of Aristotle is hampered by a number of modern assumptions we make about the subject. For a start, we are accustomed to thinking about ethics or moral philosophy as being concerned with theoretical questions about actions—what makes an action right or wrong? Modern moral philosophy gives two different sorts of answers to this question. One is in terms of a substantial ethical theory—what makes an action right or wrong is whether it promotes the greatest happiness, or whether it is in accordance with or violates a moral rule, or whether it promotes or violates a moral right. The other sort gives a meta-ethical answer—rightness and wrongness are not really properties of actions, but in describing actions as right or wrong we commend or object to them, express our approval or disapproval or our emotions concerning them. But the ancient Greeks start with a totally different question. Ethics is supposed to answer, for each one of us, the question ‘How am I to live well?’ What this question means calls for some discussion.
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Starck, Kenneth. "What's Right/Wrong with Journalism Ethics Research?" Journalism Studies 2, no. 1 (January 2001): 133–50. http://dx.doi.org/10.1080/14616700119246.
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Voakes, Paul S. "Rights, Wrongs, and Responsibilities: Law and Ethics in the Newsroom." Journal of Mass Media Ethics 15, no. 1 (March 2000): 29–42. http://dx.doi.org/10.1207/s15327728jmme1501_4.
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Gluchman, Vasil. "G. E. Moore and theory of moral/right action in ethics of social consequences." Ethics & Bioethics 7, no. 1-2 (June 1, 2017): 57–65. http://dx.doi.org/10.1515/ebce-2017-0002.
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Abstract G. E. Moore’s critical analysis of right action in utilitarian ethics and his consequentialist concept of right action is a starting point for a theory of moral/right action in ethics of social consequences. The terms right and wrong have different meanings in these theories. The author explores different aspects of right and wrong actions in ethics of social consequences and compares them with Moore’s ideas. He positively evaluates Moore’s contributions to the development his theory of moral/right action.
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Valon, Leci. "NATURAL LAW AS AXIOLOGICAL ASPIRATION AND ETHICAL REFINER OF LAW." Access to Justice in Eastern Europe 5, no. 4 (August 31, 2022): 1–15. http://dx.doi.org/10.33327/ajee-18-5.4-a000441.
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It is not uncommon for us to see or give speeches on the subject of law. By qualifying it as right or wrong, good or bad, etc., we not only talk about its quality but in fact abstract from a simple legal reality whose subject is the state and aspire to meta-legal, mainly ethical, values. Moreover, these values must be a measuring criterion but also must be inherent in the legal act itself that has force and effect and that, as such, derives from the will of the competent state authority through certain procedures. Consequently, there are some rights that are not the product of the state but belong to man through the mere fact of being human. As such, the state has an obligation to recognise them and to ensure that man enjoys them. They are known as natural rights. This paper aims to clarify the relationship of these rights with the positive law, commonalities, and dividing points, as well as some different variations of natural law.
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Hanfling, Oswald. "Learning About Right and Wrong: Ethics and Language." Philosophy 78, no. 1 (January 2003): 25–41. http://dx.doi.org/10.1017/s0031819103000020.
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The difference between right and wrong is not something that is taught; it is, necessarily, picked up by a child in the course of learning its native language, and parents have no choice about this. In learning the meaning of ‘steal’, for example, the child learns that such actions are wrong. It also develops, through a kind of conditioning, the appropriate feelings and attitudes. The very concept of a reason has a moral content; so that, in acquiring this concept, the child learns what counts as a good reason; and this includes altruistic and other moral reasons, no less than reasons of self-interest.
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Sari, Astrid Puspita. "Kode Etik Jurnalisme di Indonesia dan Inggris Raya." REKAM: Jurnal Fotografi, Televisi, dan Animasi 12, no. 1 (November 21, 2016): 1. http://dx.doi.org/10.24821/rekam.v12i1.1382.
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AbstrakEtika bukan hanya soal kode etik atau aturan yang harus diikuti. Hal ini lebih terkait dengan prinsip-prinsip tentang yang benar dan yang salah dari perilaku manusia yang berlaku obyektif dan tidak memihak. Praktek jurnalisme sebagai suatu profesi menimbulkan permasalahan etika. Tulisan ini bermaksud membandingkan kode etik praktek jurnalistik yang dilakukan wartawan Inggris Raya dan Indonesia serta membahas beberapa contoh malpraktek etika kerja jurnalistik. Walaupun di kedua negara tersebut menjunjung kebebasan pers dan kebebasan informasi. Di Inggris sendiri media lebih dibatasi oleh hukum dan kode etik tertentu secara spesifik. Sedangkan di Indonesia, media tetap dibatasi oleh hukum tapi tidak secara spesifik meskipun kode etik jurnalistik juga digunakan sebagai salah satu aturan yang ada. Tulisan ini menyajikan perbedaan dalam hal etika jurnalistik yang digunakan oleh wartawan dari kedua negara tersebut. AbstractJournalism Code of Ethics in Indonesia and United Kingdom. Ethics is not just a matter of codes of conducts or rules to be followed. It is more related to principles concerning the rights and wrongs of human conduct applied objectively and impartially. The practice of journalism as a profession raises many ethical issues. This essay compares the journalist’s practice code of ethics between United Kingdom and Indonesia and also discusses some examples of malpractices ethics of journalistic work. In Britain, the media are more restricted by specific law and codes of conducts. Whereas, in Indonesia, the media are restricted by law but not in specific areas even though also using the journalistic codes of conducts as one of the rules. However, both countries they have the idea of free press and freedom of information. This essay presents those differences in terms of ethics that is being used by the journalist from both countries.
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Van Berkum, Jos J. A., Bregje Holleman, Mante Nieuwland, Marte Otten, and Jaap Murre. "Right or Wrong?" Psychological Science 20, no. 9 (September 2009): 1092–99. http://dx.doi.org/10.1111/j.1467-9280.2009.02411.x.
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How does the brain respond to statements that clash with a person's value system? We recorded event-related brain potentials while respondents from contrasting political-ethical backgrounds completed an attitude survey on drugs, medical ethics, social conduct, and other issues. Our results show that value-based disagreement is unlocked by language extremely rapidly, within 200 to 250 ms after the first word that indicates a clash with the reader's value system (e.g., “I think euthanasia is an acceptable/unacceptable…”). Furthermore, strong disagreement rapidly influences the ongoing analysis of meaning, which indicates that even very early processes in language comprehension are sensitive to a person's value system. Our results testify to rapid reciprocal links between neural systems for language and for valuation.
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Sawyer, Thomas M. "The Argument about Ethics, Fairness, or Right and Wrong." Journal of Technical Writing and Communication 18, no. 4 (October 1988): 367–75. http://dx.doi.org/10.2190/694b-xjem-rf64-kr97.
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Four of the five issues normally involved in an argument of policy can be persuasively argued on the basis of facts. However, the fourth issue, that of fairness, might better be argued by following the organizational plan of an appellate court decision. The Supreme Court decision in Teminello vs. the United States is offered as an example. The practicality of this plan is illustrated with a student paper.
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Duska, Ronald F. "What's the Point of a Business Ethics Course?" Business Ethics Quarterly 1, no. 4 (October 1991): 335–54. http://dx.doi.org/10.2307/3857601.
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The paper argues that the point of a business ethics course is to improve behavior in business, and that an essential ingredient in that improved behavior is knowing what's right or wrong. To make that claim, the paper attempts to dispose of three arguments which support the contrary claim, that business ethics courses are useless. First, it is argued that morals can't be taught, since they only result from training. Second, it is argued that such courses are unnecessary because business executives already know right from wrong. Third, it is argued that ethical knowledge is impossible, so there is nothing to teach. The first two arguments are dealt with briefly, and the third is addressed extensively. The paper argues that the scepticism about ethical knowledge is part of a pervasive “relativism” in our society, but shows that such a relativism/scepticism is untenable and indicates how ethical knowledge is possible. If, then, knowledge of right and wrong is an essential ingredient for improving business behavior, and such knowledge can be imparted in an ethics course, there is some point to teaching business ethics.
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Widyaningrum, Anastasia Yuni, and Noveina Silviyani Dugis. "KPK: KORBAN BALAS DENDAM POLRI (Analisa Naratif Model Greimas Pada Karakter KPK dan Polri di Majalah Tempo)." INFORMASI 48, no. 1 (July 25, 2018): 125. http://dx.doi.org/10.21831/informasi.v48i1.15090.
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The reporting of KPK and Polri in is interesting when viewed as a series of films or fictional stories. This research tries to dissect how the narrative model Algirdas Greimas can be used to read the relation of characters that appear in a story like fiction. Using the main report of three Tempo editions selected among the Nine Tempo editions containing KPK and Polri reporting in 2015. Three of nine editions were selected in the middle as the culmination of the story of the entire series of KPK-Polri reporting stories. Using the actan model of Algirdas Greimas, it was found that the parties involved in the KPK-Polri story consisted of many people who, if assembled in actor model relationships, would find a knot that the conclusion of this study was that the KPK was narrated as a weak party, full of problems, and violate ethics so it must be handled and resolved by the Polri. In these three stories, Polri, represented by Bareskrim, is narrated as an institution that protects and controls the violation of the Law. The KPK is then represented as the wrong party for violating the rules, while the POLRI is the right party because it enforces the rules.Pemberitaan KPK dan Polri di majalah Tempo menjadi menarik ketika dilihat sebagai sebuah rangkaian kisah film ataupun kisah fiksi. Maka penelitian ini berusaha untuk membedah bagaimana model narasi Algirdas Greimas dapat digunakan untuk membaca relasi karakter yang muncul dalam sebuah pemberitaan layaknya kisah fiksi. Penelitian ini menggunakan laporan utama tiga edisi Tempo yang dipilih diantara Sembilan edisi Tempo yang memuat pemberitaan KPK Polri pada tahun 2015. Tiga dari sembilan edisi, dipilih tiga edisi di bagian tengah sebagai puncak kisah dari seluruh rangkaian kisah pemberitaan KPK-Polri. Menggunakan model actan dari Algirdas Greimas, didapatkan data bahwa pihak yang terlibat dalam kisah KPK-Polri terdiri dari banyak orang yang saling berelasi. Kesimpulan dari penelitian ini, KPK dinarasikan sebagai pihak lemah, penuh dengan masalah, dan melanggar etika dan hokum sehingga harus ditangani dan diselesaikan oleh Bareskrim Polri. Dalam ketiga kisah ini, POLRI yang diwakili Bareskrim dinarasikan sebagai lembaga yang mengayomi dan melakukan penertiban terhadap pelanggaran Undang-Undang. KPK kemudian direpresentasikan sebagai pihak yang salah karena melanggar aturan, sedangkan POLRI adalah pihak yang benar karena menegakkan aturan.
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Šarotar Žižek, Simona, Matjaž Mulej, and Živa Veingerl Čič. "Results of socially responsible transformational leadership: increased holism and success." Kybernetes 46, no. 3 (March 6, 2017): 400–418. http://dx.doi.org/10.1108/k-06-2016-0129.
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Purpose The aim of this paper is to present a research on how – the extremely necessary – systemic rather than one-sided and short-term behavior can enjoy support from (corporate and individual) social responsibility (SR) enhanced by transformational leadership as a source of success. Design/methodology/approach Based on the previously published empirical research, the authors use qualitative research methodology including desk and informal field research, the Dialectical Systems Theory and its law of requisite holism. Findings The entire humankind is in big trouble and facing the danger of the Third World War resulting from the “war against terrorism” proclaimed in USA in 2002 and making close to 100 million persons need relief aid; this situation is because of monopolies in the global economy, both business and government monopolies. Application of knowledge that might be able to solve the problem depends on values, culture, ethics and norms that prevail in all/any entities from families via corporations and other organizations, countries, international entities (such as European Union) to the entire world and humankind (and its United Nations Organization). The most influential of all of them are the corporations, hence, their corporate governance and strategic management. Hence, they should urgently implement SR principles and methods supporting its realization instead of the prevailing short-term and one-sided criteria of right and wrong, for clear and proven economic reasons; satisfied and healthy people are causing much less cost and trouble than strikes, medical care, renewal of safe natural environment, wars, unhappy/abused partners, etc. Research limitations/implications The hypothesis is researched to the greatest extent possible, with qualitative analysis in desk and field research. Quantitative methodological approach took place in the cited previous publications. Practical implications For humankind and managers, the use of the transformational leadership is very important because of its positive impact on health and well-being of employees and, hence, on humankind’s survival in the current global socio-economic crisis. Social implications Good health and well-being of employees reduce many societal troubles and related cost resulting otherwise from the too short-term and narrow-minded behavior of managers and employees, potentially their families as well, all way to tens of millions of homeless migrants, killed and injured people, children with no chance for education, etc. Originality/value No similar concept is offered in the available literature.
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Ayibo, Philemon. "Guilt and Shame in Western and African Ethics: A Comparative Analysis." Philosophia Africana 20, no. 1 (June 2021): 19–43. http://dx.doi.org/10.5325/philafri.20.1.0019.
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ABSTRACT The idea behind right and wrong is premised on ethics. There have been controversies about the philosophy of right and wrong in Western and African thoughts. There is a perception that the essential difference between right and wrong is honor-orientation versus justice-orientation, which is believed to be based on shame and guilt. With the aforementioned, the researcher sought to explore the comparative analysis on guilt and shame in Western and African ethics using a qualitative research design to make the investigation. It was discovered that Western ideas and beliefs are quite different from those of African society. Western ethical standards have been used wrongly to scan African ethics and ethical conducts and these African ethical conducts have not been given elaborate investigation and clarification. It concluded that using Western ethical standards to judge African moral ideas is biased and demeaning to philosophical scholarship. Some recommendations on extensive analysis and interpretation of moral values on the scale of guilt and shame as well as a rethink on morality as it relates to ethics and corporate existence were made.
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Mohamad Ismail, Mohamad Firdaus, and Siti Zuhaidah Shahadan. "Towards Maqasid al-Shari'ah Based Nursing Ethics." INTERNATIONAL JOURNAL OF CARE SCHOLARS 4, no. 2 (July 31, 2021): 83–88. http://dx.doi.org/10.31436/ijcs.v4i2.173.
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Nursing ethics denotes the moral philosophy in nursing practices or a system of principles governing the conduct of nurses that are distinguished between morally good and evil or right and wrong. This system of principles adopted much from conventional moral theories in nursing practices to help nurses figure out what actions are right and wrong. Islam plays a crucial role in providing guidelines on the permissibility and acceptability of nursing practices, especially for Muslim nurses. This study conducts qualitative approaches based on library research. This article discusses the concept of nursing ethics and how it differs from Maqasid al-Shari'ah concerning decision-making processes. Both promote the benefit and prevent harm, but Maqasid al-Shari'ah is more comprehensive in guiding nurses in nursing practices. Then, several applications are presented as examples of how Maqasid al-Shari'ah can be used as a binding principle in nursing ethics.
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Khan, Muhammad Waseem, Imrana Niaz Sultana, and Afrasiab Khan. "Issues of research ethics and clinical ethics in developing world, possible solution: a way forward." Bangladesh Journal of Bioethics 3, no. 3 (November 9, 2012): 12–15. http://dx.doi.org/10.3329/bioethics.v3i3.12559.
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Research plays a pivotal role in the progress of inventions in medicines and medical technology. It is noticed that researchers from developing world or multinational companies are interested to conduct their research studies in developing countries, in doing so sometimes it is noticed that rather benefiting the participants it causes significant harm to the research study participants of developing countries. Ethical lapses in research can significantly harm human subjects. In research ethics the basic aim of ethics is distinguishing between right and wrong, to recognize the wrong doings and try to avoid them from harming research subjects in any research study whether that is done in developing country or developed country. It must follow the principle of non malefiecence or do no harm. DOI: http://dx.doi.org/10.3329/bioethics.v3i3.12559 Bangladesh Journal of Bioethics 2012; 3(3):12-15
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R. Rizk, Riham. "Islamic environmental ethics." Journal of Islamic Accounting and Business Research 5, no. 2 (September 2, 2014): 194–204. http://dx.doi.org/10.1108/jiabr-09-2012-0060.
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Purpose – This paper aims to elaborate and discuss key Islamic principles of relevance to environmental ethics and sustainability agendas and reflect on implications for the operations of Islamic financial institutions (IFIs). Design/methodology/approach – An exploration of the tenets of environmental sustainability enshrined in Islamic Shariah through a review of key Islamic texts and relevant prior literature. Findings – The Islamic approach to the environment is holistic and unequivocal. Qur’anic verses describing nature and natural phenomena outnumber verses dealing with commandments and sacraments. Centrality of the environment in the Shari’ah and the Islamic injunction to command right and forbid wrong are suggestive of an affirmative sustainability agenda for IFIs. Practical implications – Implications and opportunities for corporate managers, environmental movements and policy makers. Originality/value – By encouraging Muslim engagement in Ijtihad, this work contributes to conceptual development within Islam. It will also be of value to accountability and ecology researchers seeking a better understanding of ecological practices and the internal histories of religions.
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Ashe, Carolyn. "Business Ethics Scenarios: The Right And The Wrong Of It." Journal of Business Case Studies (JBCS) 1, no. 3 (July 1, 2005): 49–52. http://dx.doi.org/10.19030/jbcs.v1i3.4928.
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McAleer, Dean. "Four Solutions to the Alleged Incompleteness of Virtue Ethics." Journal of Ethics and Social Philosophy 4, no. 3 (June 5, 2017): 1–21. http://dx.doi.org/10.26556/jesp.v4i3.44.
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In “Virtue and Right,” Robert Johnson argues that virtue ethics that accept standards such as Virtuous Agent (A’s x-ing is right in circumstances c iff a fully virtuous agent would x in c) are incomplete, since they cannot account for duties of moral self-improvement. In this paper I offer four solutions to the problem of incompleteness. The first discards Virtuous Agent and counts actions as wrong iff a vicious person would perform them. The second retains Virtuous Agent but counts self-improving actions as countererogatory: wrong but nonetheless good to do. The third replaces Virtuous Agent with a standard appealing to the Mengzian virtue of righteousness, understood as situational appropriateness. The fourth replaces Virtuous Agent with a standard that holds an action right if it promotes the agent’s virtue. Each solution accommodates duties of moral self-improvement, so a virtue ethics embracing any of them would not be incomplete.
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Griffin, James. "How we do Ethics now." Royal Institute of Philosophy Supplement 35 (September 1993): 159–77. http://dx.doi.org/10.1017/s1358246100006317.
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By far the most common form of argument in ethics nowadays is what can be called piecemeal appeal to intuition. Any reader of philosophy will know the kind of thing I mean. ‘On your principle, it would be all right to do such-and-such. But that's counter-intuitive. So your principle is wrong.’ The word ‘intuition’ here is not used, as it was in earlier times, to refer to a special way of knowing; instead it is used to mean merely a moral sentiment or belief that persons have independently of the moral theory or philosophy or stance that they might adopt.
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Shabana, Razia, Lubna Qasim, and Abdul Nasir Zamir. "Journalistic Ethics in Islam." Global Social Sciences Review VI, no. III (September 30, 2021): 49–58. http://dx.doi.org/10.31703/gssr.2021(vi-iii).06.
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Islam provides ethical rules for media also. The human beingis independent and respectable. The material should bebeneficial for all. Islamic rules for journalistic ethics are authentic. Muslimsare responsible for the reformation of the world. Islam clears the basicconcept of the universe, human being, and code of life that is God made.Islam provides rules for media persons, material, and conveying process.These are compulsory for Muslims and general for all over the world.Reformation, through media, is crucial to protect the nations. It is difficult,to tell the truth to rulers and powerful people but very important to stopbeing cruel to the common people. Media is controlling the thinking leveland direction of the world. The media may be wrong or right. Islam provideseternal journalistic ethics. If Muslims, especially and rest of the world,generally act upon these ethical rules, media cannot be harmful.
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Hacker-Wright, John. "Virtue Ethics without Right Action: Anscombe, Foot, and Contemporary Virtue Ethics." Journal of Value Inquiry 44, no. 2 (March 5, 2010): 209–24. http://dx.doi.org/10.1007/s10790-010-9218-0.
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