Journal articles: 'Morality of care'

1

Held, Virginia. "Morality, care, and international law." Ethics & Global Politics 4, no. 3 (January 2011): 173–94. http://dx.doi.org/10.3402/egp.v4i3.8405.

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Burke, Gerald V. "Morality and Modern Fertility Care." Ethics & Medics 27, no. 4 (2002): 3–4. http://dx.doi.org/10.5840/em20022748.

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Thomas, Laurence. "Must we care about morality?" Philosophical Psychology 7, no. 3 (January 1994): 383–94. http://dx.doi.org/10.1080/09515089408573131.

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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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Güner, Halim. "Examining the Moral Foundations of High School Students." World Journal of Education 10, no. 6 (December 12, 2020): 1. http://dx.doi.org/10.5430/wje.v10n6p1.

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This research was carried out as Study-1 and Study-2. In both studies, it was aimed to examine the factors that form the foundations of high school students' moral perception. In Study-1, data were collected with the Moral Foundations Questionnaire. In Study-1, high school students saw the concepts of Harm/Care, Fairness, Ingroup/Loyalty, Authority/Respect, and Purity/Sanctity related to morality and formed their judgments on social life basing on these foundations. In addition, it was observed that women got significantly higher scores than men in harm/care and fairness sub-factors. In Study-2, the moral perceptions of high school students were examined with open-ended questionnaire questions. According to the analysis of the results of the answers to open-ended questions, high school students highlighted the fields of social morality and sexual morality. Apart from these two areas, they also touched upon the areas of violent morality and individual morality. Thus, four areas of morality were identified in Study-2. In addition, it was observed that women in social morality and men in violent morality came to the fore negatively. In sexual morality, moral problems of women came to the fore in some codes and moral problems of men came to the fore in some codes. As a general result, it was seen in both studies that the foundations of high school students' moral perceptions were built on similar moral foundations.

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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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Grant, Colin. "Why care? The basis and implications of care morality." Studies in Religion/Sciences Religieuses 24, no. 3 (September 1995): 331–49. http://dx.doi.org/10.1177/000842989502400308.

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RICH, BEN A. "Your Morality, My Mortality." Cambridge Quarterly of Healthcare Ethics 24, no. 2 (February 26, 2015): 214–30. http://dx.doi.org/10.1017/s0963180114000528.

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Abstract:Recently the scope of protections afforded those healthcare professionals and institutions that refuse to provide certain interventions on the grounds of conscience have expanded, in some instances insulating providers (institutional and individual) from any liability or sanction for harms that patients experience as a result. With the exponential increase in the penetration of Catholic-affiliated healthcare across the country, physicians and nurses who are not practicing Catholics are nevertheless required to execute documents pledging to conform their patient care to the Ethical and Religious Directives for Health Care Services as a condition of employment or medical staff privileges. In some instances, doing so may result in patient morbidity or mortality or violate professional standards for respecting advance directives or surrogate decisionmaking. This article challenges the ethical propriety of such institutional mandates and argues that legal protections for conscientious refusal must provide redress for patients who are harmed by care that falls below the prevailing clinical standards.

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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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CAHILL, Lisa S. "Living Together, Christian Morality, and Pastoral Care." INTAMS review 6, no. 1 (January 1, 2000): 98–101. http://dx.doi.org/10.2143/int.6.1.2004606.

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Dahlem, Michael. "Surrogate Motherhood and the Morality of Care." Women & Criminal Justice 3, no. 1 (February 1992): 101–26. http://dx.doi.org/10.1300/j012v03n01_06.

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Pattison, Natalie. "The morality of good end-of-life care in critical care." Nursing in Critical Care 22, no. 3 (April 25, 2017): 123–24. http://dx.doi.org/10.1111/nicc.12293.

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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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Benziman, Yotam. "Reputation and morality." Human Affairs 30, no. 1 (January 28, 2020): 109–19. http://dx.doi.org/10.1515/humaff-2020-0010.

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AbstractThe concept of reputation has hardly been analyzed by philosophers. My analysis presents a puzzle: reputation is a portrayal of who one is. However, it is dependent on others. This description contradicts David Oderberg’s analogy between reputation and property. I discuss the relation of reputation to gossip and conclude that we should take spreading information seriously. We should go back to the original meaning of gossip: the term “Godsib,” meaning godfather. In our global village we are all entrusted with other’s identities. We should pave our way with that information in a manner that would manifest great care. But this does not mean that these people are exempt from responsibility: the chain that ends in reputation starts with how you behave. It is your very identity that you entrust to other people—make sure to behave in a way that would result in the reputation you want to deserve.

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Philipp‐Muller, Aviva, Jacob D. Teeny, and Richard E. Petty. "Do consumers care about morality? A review and framework for understanding morality's marketplace influence." Consumer Psychology Review 5, no. 1 (October 6, 2021): 107–24. http://dx.doi.org/10.1002/arcp.1072.

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Kassirer, Jerome P. "Managed Care and the Morality of the Marketplace." New England Journal of Medicine 333, no. 1 (July 6, 1995): 50–52. http://dx.doi.org/10.1056/nejm199507063330110.

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Tatnell, Ryan, and Phillipa J. Malpas. "The morality of care: case study and review." Journal of Medical Ethics 38, no. 12 (May 26, 2011): 763–64. http://dx.doi.org/10.1136/jme.2011.042911.

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Wong, Mun. "Care-based and Justice-based Morality in Kindergarten." International Journal of Learning: Annual Review 17, no. 9 (2010): 271–84. http://dx.doi.org/10.18848/1447-9494/cgp/v17i09/47247.

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19

Haigh, Rex. "NHS morality and care based on compassionate values." BJPsych Bulletin 39, no. 1 (February 2015): 48. http://dx.doi.org/10.1192/pb.39.1.48.

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Poole, Rob. "NHS morality and care based on compassionate values." BJPsych Bulletin 39, no. 1 (February 2015): 48–49. http://dx.doi.org/10.1192/pb.39.1.48a.

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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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22

Dillon, Patrick J. "Moral accounts and membership categorization in primary care medical interviews." Communication and Medicine 8, no. 3 (June 29, 2012): 211–22. http://dx.doi.org/10.1558/cam.v8i3.211.

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Although the link between health and morality has been well established, few studies have examined how issues of morality emerge and are addressed in primary care medical encounters. This paper addresses the need to examine morality as it is (re)constructed in everyday health care interactions. A Membership Categorisation Analysis of 96 medical interviews reveals how patients orient to particular membership categories and distance themselves from others as a means of accounting (Buttny 1993; Scott and Lyman 1968) for morally questionable health behaviours. More specifically, this paper examines how patients use membership categorisations in order to achieve specific social identity(ies) (Schubert et al. 2009) through two primary strategies: defensive detailing and prioritizing alternative membership categories. Thus, this analysis tracks the emergence of cultural and moral knowledge about social life as it takes place in primary care medical encounters.

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Chiarello, Elizabeth. "Law, Morality, and Health Care Professionals: A Multilevel Framework." Annual Review of Law and Social Science 15, no. 1 (October 13, 2019): 117–35. http://dx.doi.org/10.1146/annurev-lawsocsci-101518-042853.

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Socio-legal scholars have long been interested in the relationship between law and morality. This article uses a multilevel approach to understanding this relationship by focusing on health care professionals, key actors in an institution that covers broad swaths of social life and that serves as a key site of moral meaning making and practice. I demonstrate how morality and law interface differently at three levels: through daily social interaction, during which providers assess patients’ deservingness while patients attempt to present themselves as morally worthy; through organizational structures and processes that establish legalistic rules and bring diverse workers into shared space; and through field-level legal and moral infrastructures that shape frontline decision making and that change due to social movement mobilization. The article concludes by describing the benefits of a multilevel approach to examining the interplay between law, morality, and health care work and suggesting strategies for theoretically investigating these relationships more completely.

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Gilead, Michael, Yair Ben David, and Yael Ecker. "Not Our Fault." Social Psychological and Personality Science 9, no. 5 (June 22, 2017): 568–75. http://dx.doi.org/10.1177/1948550617714583.

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The current research aimed to delineate the moral intuitions that underlie apathy toward the suffering of socially distant others. Past research has shown that people endorse in-group-focused morality, according to which the fate of socially distant others is discounted, and harm-focused morality, according to which the omission of care is viewed less negatively as compared to the commission of harm. In the current study, we investigated how these two moral principles interact, by examining whether increased social distance differentially attenuates the severity of moral judgments concerning acts of apathy and harm. The results of five studies show that judgments concerning the omission of care are dependent on social distance, whereas judgments concerning the commission of harm are not. The findings challenge normative theories of morality that deny the legitimacy of “positive rights” and positive theories of morality that see harm and care as two end points of the same psychological continuum.

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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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Poulsen, Arne. "Modernity and the Upgrading of Psychological Reflectivity." Journal of Phenomenological Psychology 26, no. 2 (1995): 1–20. http://dx.doi.org/10.1163/156916295x00060.

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AbstractThe societal dynamism of modernity results in the theoretical upgrading and the actual development of personal reflective capacities, for example abstract reasoning, Kantian morality, and the development of the idiocentered perspective. These capacities are created in the disembedding of prereflective capacities, for example context-sensitive intelligence, care-morality, and mundocenteredness. The reflective capacities become the prerequisite of further modernization. The development-potential offered by the demands of modernity is accompanied by a risk of assimilative stress, for example pseudological reasoning, varieties of postmodernism, making a fetish of the medium, and the forfeit of the morality of care.

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Watulingas, Fandry. "Analisis Deskriptif Polah Asuh Orang tua terhadap Perkembangan Moralitas Anak Usia Dini." LOGON ZOES: Jurnal Teologi, Sosial dan Budaya 5, no. 1 (April 4, 2022): 1–13. http://dx.doi.org/10.53827/lz.v5i1.49.

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Children as the next generation must get the best parenting in the family for the formation of their morality. Parenting itself is a way for parents to educate, teach, and care from an early age to a certain time, including how parents show good exemplary attitudes that can affect the moral development of children. Deviant behavior from teenagers to adults can not be separated from the parenting pattern of parents who are not wise to their children. In this study, the researcher uses a descriptive qualitative methodology that focuses on bibliographic analysis, especially on journal articles that are closely related to the theme or topic being researched by the researcher. This study describes parenting and morality, where parents are the main role holders in parenting for the development of children's morality from an early age. There are four parenting styles used by parents based on the theory put forward by Diana Baumrind, namely: authoritarian parenting, authoritative parenting, neglectful parenting, and pampering parenting. AbstrakAnak-anak sebagai generasi penerus harus mendapatkan pola asuh yang terbaik dalam keluarga untuk pembentukan moralitas mereka. Pengasuhan itu sendiri merupakan cara orang tua mendidik, mengajar, dan merawat sejak dini sampai pada waktu tertentu, termasuk bagaimana orang tua menunjukkan sikap keteladanan yang baik yang dapat mempengaruhi perkembangan moralitas anak. Prilaku yang menyimpang dari anak-anak remaja hingga dewasa tidak lepas dari pola asuh orang tua yang tidak bijaksana terhadap anak-anak mereka. Pada penelitian ini peneliti menggunakan metodologi kualitif deskriptif yang menitik beratkan pada analisis bibliografis khususnya pada tulisan artikel jurnal yang erat kaitannya dengan tema atau topik yang sedang diteliti oleh peneliti. Pada penelitian ini menguraiakan tentang pola asuh dan moralitas, di mana orang tua adalah pemegang peran utama dalam polah asuh untuk pengembangan moralitas anak sejak usia dini. Ada empat pola asuh yang digunakan orang tua berdasarka teori yang dikemukakan Diana Baumrind yaitu: pola asuh otoriter, pola asuh otoritatif, polah asuh lalai dan polah asuh memanjakan.

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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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Sorell, T. "Morality, consumerism and the internal market in health care." Journal of Medical Ethics 23, no. 2 (April 1, 1997): 71–76. http://dx.doi.org/10.1136/jme.23.2.71.

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Carrasco, María Alejandra. "What We Care about: Self-Direction, Identity and Morality." Eidos, no. 33 (September 15, 2020): 219–41. http://dx.doi.org/10.14482/eidos.33.111.82.

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Latkovic, Mark S. "The Role of Morality in Health Care and Its Dilemmas." Linacre Quarterly 68, no. 3 (August 2001): 241–50. http://dx.doi.org/10.1080/20508549.2001.11877615.

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AGERSTRÖM, JENS, FREDRIK BJÖRKLUND, and CARL MARTIN ALLWOOD. "The influence of temporal distance on justice and care morality." Scandinavian Journal of Psychology 51, no. 1 (February 2010): 46–55. http://dx.doi.org/10.1111/j.1467-9450.2009.00724.x.

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Culyer, A. J. "The morality of efficiency in health care—some uncomfortable implications." Health Economics 1, no. 1 (April 1992): 7–18. http://dx.doi.org/10.1002/hec.4730010105.

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Rie, Michael A. "The Oregonian ICU: Multi-Tiered Monetarized Morality in Health Insurance Law." Journal of Law, Medicine & Ethics 23, no. 2 (1995): 149–66. http://dx.doi.org/10.1111/j.1748-720x.1995.tb01345.x.

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Resource finitude, cost containment, and a purchaser monopsony market have created public concern-about the moral and legal responsibility for quality assurance in health plans. Resource allocation and standards of care represent a clash of moral values in intensive care treatment. This essay advances a procedural model, based on legislation passed in Oregon, that could govern the incorporation of private sector health insurance plans in Oregon to assure democratic input from consumers, providers, and employers into a limited vision of individual entitlement to consume futile or inappropriate care in intensive care units (ICUs). The model, which I call the Oregonian ICU, presumes that rationing of care is implicit and not publicly disclosed under managed care. It focuses on maximizing the quality of limited benefits available in the basic managed care insurance tier. Limitations to futile and inappropriate care are developed on the basis of morally weighted prognostic scoring systems that inform the creation of negotiated private sector contracts.

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Deak, Csilla, and Vassilis Saroglou. "Valuing Care Protects Religiosity from the Antisocial Consequences of Impersonal Deontology." Journal of Empirical Theology 29, no. 2 (December 6, 2016): 171–89. http://dx.doi.org/10.1163/15709256-12341339.

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Morality typically includes prosociality but often also extends to impersonal deontology. Religion, theoretically and empirically, is concerned with both moral domains. What happens when the two domains are in conflict? Do religious people prefer impersonal deontology at the detriment of prosociality? Or do their prosocial inclinations allow them to transgress conflicting moral principles, for instance through white lies? Participants (177 Belgian adults) made a choice in several hypothetical moral dilemmas and were afterwards evaluated on Haidt’s moral foundations (care, fairness, authority, loyalty, and purity) and religiosity. When the conflict implied minor consequences for the target, religiosity predicted impersonal deontology at the detriment of prosociality, because of a high endorsement of purity. However, when the consequences were severe, religiosity was unrelated to impersonal deontology due to a suppressor effect of care. The findings indicate that prosocial dispositions shape religiosity into a ‘compassionate moral rigorism’, thus protecting it from excessive moralism.

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Spader, Dean J. "The Morality of Justice and the Morality of Care: Are there Distinct Moral Orientations for Males and Females?" Criminal Justice Review 27, no. 1 (May 2002): 66–88. http://dx.doi.org/10.1177/073401680202700105.

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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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&NA;. "Management of Flait Cheet an Update on Morality and Morattility." Journal of Trauma: Injury, Infection, and Critical Care 28, no. 10 (October 1988): 1508. http://dx.doi.org/10.1097/00005373-198810000-00023.

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Winkler, Earl R. "The Morality of Withholding Food and Fluid." Journal of Palliative Care 3, no. 2 (June 1987): 26–30. http://dx.doi.org/10.1177/082585978700300207.

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This paper discusses the morality and legality of withholding food and fluid in terminal and other cases. Is the provision of nutrition strictly for the purpose of sustaining life, a medical treatment, or part of basic nursing care? The author argues that, if regarded as a treatment modality, such as artificial respiration or dialysis, the withholding of nutrition can be justified in some circumstances. The author also looks at court decisions regarding the question of homicide as the cause of death in cases where medical treatment was withdrawn or terminated.

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Kapoor, Rajesh. "What Is Wrong with a Rights-based Approach to Morality?" Journal of National Law University Delhi 6, no. 1 (June 2019): 1–11. http://dx.doi.org/10.1177/2277401719870004.

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There is a prominent streak of scholarship in moral and political philosophy which espouses the idea that morality is rights based. In this article, I argue that such an approach not only undermines but also operates against a range of other morally significant human relationships and attitudes such as community, solidarity, care, compassion and benevolence, which play an important role in our lives. The concept of rights is a product of historical circumstances, and it risks turning morality upside down if it encourages self-righteous claims. The notion of rights can be a constituent element of morality, but the entire moral phenomenon cannot be just rights based, and rights and duties need to remain balanced.

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Petrov, Sergey T. "The 20th International Christmas Educational Readings: From Global Problems of Mankind to Parish Library." Bibliotekovedenie [Russian Journal of Library Science], no. 2 (April 27, 2012): 126–28. http://dx.doi.org/10.25281/0869-608x-2012-0-2-126-128.

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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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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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Brody, Howard, and Franklin G. Miller. "The Internal Morality of Medicine: Explication and Application to Managed Care." Journal of Medicine and Philosophy 23, no. 4 (June 1, 1998): 384–410. http://dx.doi.org/10.1076/jmep.23.4.384.2572.

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Simonds, Wendy, and Charlotte Ellertson. "Emergency contraception and morality: reflections of health care workers and clients." Social Science & Medicine 58, no. 7 (April 2004): 1285–97. http://dx.doi.org/10.1016/s0277-9536(03)00327-7.

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Walker, Rebecca L., and Andrew W. Siegel. "Morality and the limits of societal values in health care allocation." Health Economics 11, no. 3 (2002): 265–73. http://dx.doi.org/10.1002/hec.665.

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Firoz, Malay. "Adapt or Die? Resilience Discourse and the Shifting Contours of Humanitarian Morality." Co-herencia 19, no. 36 (June 17, 2022): 95–129. http://dx.doi.org/10.17230/co-herencia.19.36.4.

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The epistemic terrain of humanitarian morality hasundergone a profound paradigmatic transformationin recent years. The turn towards “resilience” as a structuring principle in aid programmes has produced new modes of governance that challenge what I call the moral exceptionalism of humanitarianism’s mandate. This article traces the trajectory of moralism in humanitarian studies, exploring how the productive tension between contrapuntal readings of humanitarianism as moral intent or biopolitical care is transcended by the resilience paradigm’s ontological vision of an intrinsically fragileand vulnerable world. Contrary to theoretical critiques of resilience as an extension of neoliberal tenets to global governance, I draw on the context of the Syrian refugee crisis in Jordan to argue that resilience humanitarianism has in fact prompted a return to state welfare as the final guarantor of refugee rights.

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Barrett, Anne, and Katia Vecchione. "ALTRUISTIC AGING: ON THE MORALITY OF “AGING WELL”." Innovation in Aging 6, Supplement_1 (November 1, 2022): 289. http://dx.doi.org/10.1093/geroni/igac059.1150.

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Abstract A dominant aging narrative emphasizes what individuals should do to age well, namely remain active and productive. Underlying these promotional messages, however, are others about what should be avoided. At their core is a proscription against becoming dependent, thus “burdensome.” To critically examine this aging narrative, we develop the concept of “altruistic aging,” which captures a cultural expectation that older adults adopt a selfless concern for the well-being of others. We use data from interviews with 28 Italians aged 65 and older to illustrate how the goal of altruistic aging shapes older adults’ behaviors in the present and their framing of care options in the future. It motivates physical and social activity, as well as healthy eating – all aimed, in part, at extending the duration of one’s self-sufficient years. Altruistic aging also involves expunging the idea of ever living with one’s children and emphasizing the benefits of nursing homes. This observation suggests that altruistic aging may be constructed as a familial duty, particularly in nations like Italy with family-centered models of care. Our analyses reveal that taken-for-granted, and culturally celebrated, orientations toward aging may mask an internalization of ageism that devalues the self to the point of selflessness.

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Pikhartová, Alena. "The Morality of Care - Its Origin, Reception and Further Development from the Point of View of the Psychology of Morality." Caritas et veritas 7, no. 1 (March 30, 2017): 183–92. http://dx.doi.org/10.32725/cetv.2017.021.

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MILLER, FRANKLIN G., HOWARD BRODY, and KEVIN C. CHUNG. "Cosmetic Surgery and the Internal Morality of Medicine." Cambridge Quarterly of Healthcare Ethics 9, no. 3 (July 2000): 353–64. http://dx.doi.org/10.1017/s0963180100903074.

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Cosmetic surgery is a fast-growing medical practice. In 1997 surgeons in the United States performed the four most common cosmetic procedures—liposuction, breast augmentation, eyelid surgery, and facelift—443,728 times, an increase of 150% over the comparable total for 1992. Estimated total expenditures for cosmetic surgery range from $1 to $2 billion. As managed care cuts into physicians' income and autonomy, cosmetic surgery, which is not covered by health insurance, offers a financially attractive medical specialty.

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Journal articles on the topic 'Morality of care'

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